ΤΡΟΠΟΛΟΓΙΑ, OR, A KEY TO Open SCRIPTURE METAPHORS. The First BOOK, Containing Sacred Philology, or the Tropes in Scripture, Reduced under their proper Heads, with a brief Explication of each; partly Translated, and partly Compiled from the Works of the Learned. By T. D. The Second and Third BOOKS, Containing a Practical Improvement (Parallel-wise) of several of the most Frequent and Useful Metaphors, Allegories, and express Similitudes of the Old and New Testament. By B. K. Heb. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pecuniae non appetens mos: Contenti praesentibus. Budaeus ex Citat. Cl. Rivet. Existimo Tropos Oratorios multo sublimiores, efficacioresque in Sacra lectione inveniri, quam in priscorum Graecorum & Latinorum Monumentis, posseque oratoriam phrasin fieri ea lectione multo locupletiorem. LONDON, Printed by John Richardson, and John Derby, for Enoch Prosser, at the Rose and Crown in Swithins Alley, at the East-End of the Royal Exchange in Cornhill, MDCLXXXI. TO THE READER. THE Divine Wisdom Treasured in the Holy Scripture, although unadorned with the plausible paint of Humane Eloquence, nor with that Rapidity and Lightness, which (Junius and Tremellius well say) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, Jer. 23.32. Yet it wants not a Grave, Genuine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levis, velux, mobilis fuit, subsilii saltavit, Judg. 9.4. Leigh in voc. and Majestical dignity of Elocution suitable to those Sacred Mysteries it twofolds. The best witness of which is the Taste and Experience of that sweetness, which many have found in it. The mode of speech in Scripture is plain, and savours of to humane blandishment, or artificial Beauty: Yet it is most August and Efficacious to pierce the minds of Men, as 1 Cor. 2.1, 4. Where the Apostle disclaims any Rhetorical flourishes, or persuasive Oratory, but professes that his speech and Preaching, was not with the enticing (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, persuasive) words of Man's Wisdom, but (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) in the Demonstration and Power of the Spirit, that is, in words truly Spiritual, which could powerfully and effectually move their Hearts. Where this Eminent Servant of God, disowns his Humane Eloquence, but not that Divine Elocution in which he excels, and checks those plausible affectations, and artifice of words, which the Orators of his time made use of, who fed their Auditors, with the vain glory of words, in the Contemplation and delight of which they went away, without any other improvement than what bare Rhetoric could afford. I may (not unfitly) allude to a passage in Plutarch, where it is said, Franz. hist. Animal. cap. 26. p. 554 that Lacon hearing a Nightingale Sing, and by the briskness of its warbling and delicate Notes, and by the clearness, and quavering cadency of its Voice, judged it a good prey; but when he saw it, and found it to be of so small a size (for 'tis not much bigger than a Sparrow) he disdainfully left it, and said, vox es, praeterea nihil, thou art a voice and nothing else. So, whoseever deceives people with those fancy-taking modulations of empty Rhetoric, in the Ministry or Sacred work of Preaching, will in the end become despised, and will not only be forsaken of their Judicious Auditors, but will also by the great Paymaster be called unprofitable Servants. Beyond all Writings in the World, the Style of Scripture is singular, and has peculiar proprieties, not elsewhere found, there simplicity is joined with Majesty, commanding the veneration of all serious men; more than the Elaborate flourishes and long wound periods of Tully. * Lib. 3. Confess. cap. 5. Augustine says, that the Scripture seemed rude and unpolished to him in comparison of Cicero's adorned stile, because he did not then understand its (interiora or) inward beauty, but when he was Converted to Christianity declares, lib. 4. de Doctrine. Christ. c. 6. That when he understood them, no Writing appeared more Wise and Eloquent. Greg. * Budaeus lib. 5. de ass et partibus ejus p. 754. Nazianzen, a man of a prodigious Wit, great Learning and Eloquence, and an excellent Poet, when he came over to the Study of this sacred Philosophy, vilifies all other ornaments of Literature amongst the Greek Philosophers, as infinitely below those Divine Oracles. Pat. 2. Clau. Script. Col. 15. Illyricus says, that although we find not in the Sacred Scriptures, that idle or delicate itch of Words, that external sweetness or allurement, that numerosity of sounds, or those pleasing trifles, which the vainglorious Orators of Greece and Rome beautified their so much celebrated harangues with, yet we find there a Grave and Masculine Eloquence, exceeding all others. By the very precepts of Rhetoric, what may be ones man's Eloquence may be another's Folly, because the stile must be found according to the various circumstances of Persons and Things. The Lawyer pleads Eloquently, and strives to move the Affections of others. The Judge pronounces the sentence Gravely. A King commands or forbids Plainly. But if the King persuades, or the Judge contends, they throw off the person of a King or Judge, and assume the person of a Subject and Pleader. What then is the Law of the King of Kings, and Lord of Lords? Do we think our God will use Inductions, as Plato; Syllogisms, as Aristotle; Elenches, as the Carmeades; Epiphonema's as Cicero; Subtleties as Seneca; or words far fetched, joined together with an artificial Sintax with respect to weight, number, and sound? If a Royal Edict were published in that kind of speech consisting of School follies, every wise man would laugh at it. The more plain the Word and Law of the great God is, 'tis so much the more becoming the Divine Author and Lawgiver, and more profitable for mankind, because so 'tis more easily understood, being like daily food, accommodated to every palate. But what if in that humility of stile in Scripture, there be more height and loftiness, and more profoundness in its Simplicity, more beauty in its nakedness, and more vigour and acuteness in its (seeming) rudeness, then in those other things we so praise and admire? etc. This Holy Book is of most powerful efficacy to instruct the humble, and confound the proud. In History, the main thing praise worthy is Truth, which is here set forth indubitably. True Beauty abhors (and indeed needs not) the bedawbings of a pencil for the more naked it is, 'tis so much the more attractive; and as Jewellers say, The richer the Gem is, the less it needs the assistance of Gold or Art to set it off, etc. If a proper and comely man walks upon Stilts to appear Taller, it adds nothing to his beauty, but diminishes the decorum of his natural proportion. Yet nevertheless there is in Scripture a peculiar and admirable Elegance, so that I may boldly say that Cicero's smooth and elaborate blandishments, are but exercises of Puerility, in comparison of the grave, lively and venerable Majesty of the Prophet Esaias stile, as the very Exordium of his Book shows, Esa. 1.2. etc. which is full of Ingenity and Eloquence, Humility and Grandiloquence; Reason and Affection. And it may be safely asserted, that considering the Method and Style, that was thought most convenient by the Sovereign Dictator of this blessed Writing, the Argument of which it treats, and the manner of expression there, no other Writing can Parallel it. Because that which is Holy, is withal Venerable and Grave, and such things need no paint or artificial illustrations, and because the multitude of Readers is promiscuous, it was needful that it should be understood by all, because every man is concerned to believe and observe it. And hence the Scriptures were written in the common Language, viz. The Old Testament in Hebrew, the mother Tongue of the Jews, and the New Testament in Greek, there most Universal Language of that time, whence we may infer the Impiety of such as prohibit Translations of it. Beza that great Philologist says, that Paul's Writings, when he treats of the Mysteries of the Divinity, far exceeds the Grandiloquence of Plato, the flourishes of Demosthenes, and the exact method of Aristotle and Galen. That threefold character of declaiming, Alsted. which Rhetoricians make such a bustle about, viz. of a high and lofty stile, that which consists in a mean, and that of a low and humble, is to be found in the Scripture, so as that it may even ravish the attention of the hearer into admiration. And that which Critics, admire in Homer, Thucydides, and Pindarus singly, are universally found here, which must not be understood of that elegance that tickles the fancy, and relishes with the fleshy Ear, but the inward and most noble part, viz. an illuminated Soul. To this purpose the Learned Rivet, Franciscus Picus, and Bibliander express themselves with much Reason and Eloquence, preferring the Bible as to its stile, before the most studious ornaments and splendour of oratory found amongst the profane Rhetoricians. The last of which brings this Example out of Esa. 25.6. to prove the native grace and beauty of the Hebrew, the elegancy of which no man can be ignorant of, that understands the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veasa Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebaoth lecol hammiim behar hazaeh misthe schemaniim, misthe schemariim schemaniim memychaiim, schemariim mesykkakiim, In English, And in this Mountain shall the Lord of Hosts make unto all People a Feast of Fat things, a Feast of Wine on the Lees, of Fat things full of Marrow, of Wines on the Lees well refined, etc. The Words of Picus Earl of Mirandula are notable, in his Epistle to Hermolaus Barbarus, * Non movent, non persuadent sacrae literae; sed cogunt, agitant, vim inferunt, legis rudia verba, &c The Sacred Scriptures, saith he, do not move, nor persuade; but compel, stir up, and force. Thou readest words that seem rustic and unpolisht (viz. in the opinion of the wise men of this World) but they are lively, quick, inflaming, sharp, and penetrating even the very spirit, transforming the whole by an admirable power. And his excellent Nephew, another Mirandula lib. 2. Exam. vanit. Doctrine. Gent. says, that although Scripture stile seems to us more Rude than Eloquent, yet it has an extraordinary power to command the Reverence and Affections of the peruser. Of these two Mirandula's (the Uncle and the Nephew who were the Ornaments not only of Italy, but of the Age they lived in) the aforesaid Bibliander says, that after they had perused all approved Authors, and had almost surfeited with humane literature, they betook themselves to the Study of (and acquiesed in) the Scriptures, with which they were so ravished, that they could not be satisfied. Jerome says of the Book of Esaias, that the floridness of his stile can be represented by no Translation. That expression of the Learned (and otherwise praise worthy) Erasmus is to be wondered at, who says, qui fit? In Annot. Act. 10. p. 317. ut Apostolorum sermo non solum impolitus sit & inconditus, verum etiam imperfectus, etc. How comes it to pass? that the speech of the Apostles is not only unpolished, and confused, but also imperfect and solaecising— adding a little after, the Authority of the Apostles is not to be Judged by their mode of speech, but their meaning. Neither may a Godly man be offended more with their undressed stile, than with their plain and homely clothing; concluding, that the Apostles learned not the Greek Tongue from the Orations of Demosthenes but popular speech— whereas all true Christians know, that they learned it of the great God who is all wise and Eloquent (in whom no excellent quality is wanting) who infinitely surpasses Demosthenes, and who directed their minds, their Language and Style to express the sacred Mysteries of true Wisdom, as is very evident from Matth. 10.20. Luke 21.15. 2 Pet. 1.21. Lib de vero Cultu. c. 21. Hence Lactantius says, that such as were accustomed to sweet and artificial Orations or Verses, despised the plain and common mode of Scripture speaking as rude, because they delight in that, which tickles the sense and fancy, which while it captivates the mind, misguides and ensnares. But cannot God (who formed the mind, tongue, and voice) speak Elegantly? Yes certainly, for by his gracious Providence he has ordered those Divine things to be published without the disguise of any artificial bedawbing, (which conceals the true meaning of the speaker) that all may understand what he delivers. By which words, as he confesses the Scripture to be no way embellished with humane Art, so he asserts, that the phrase is pure; and divinely Eloquent, and adapted to express its sacred Contents. The difference of the sacred stile (with respect to the Hebraisms in the New Testament) from those profane Rhetoricians, (whose main end was to beguile attention, and inveigle men's minds by the artifice of words) should be an argument to confirm the minds of such men (as believe the Apostle) in the Faith, 1 Cor. 2.4, 5. because of the antiquity, certainty, and perfection of that sacred Tongue, first taught by the sovereign Creator; rather than urged as a Reason to Judge it impure, imperfect or abounding with solaecisms. Graceless Eloquence attired in the most Illustrious dress of Tropes and Schemes, adorned with the borrowed phrases of Tully or Demosthenes, and whatever the common places of Phrase-students can afford, is certainly an engine of mischief, breathing out threatening and slaughter against the Disciples of the Lord, as Paul (the Scholar of Gamaliel) did before his Conversion, Acts 9.1. etc. For those accomplishments, if unsanctified, are (like a Sharp sword in a mad hand) fit only for the baffling (as far as it can) of plain and Naked Truth. 'Tis true, that there are many Hebraisms in the New Testament, that is, a mixture of the Idiom of that sacred Language with the Greek, which the Heathen Grecians (being ignorant of the phrase) accounted barbarous. But Christians, who know that much of the Old Testament is quoted in the New, should rather esteem it an Ornament; because the propriety of the first Language (than which no speech is more significant and emphatical) is diffused into the other; and because (as Heinsius a man as Glas. says, Learned to a Miracle, in Prolegom. Aristarch. sacri. well expresses himself) if any man will be so impudently bold, as to say that the Scriptures are any way defective, he declares himself thereby not Learned, but a Blasphemer, and brutally mad, as well as ignorant of the quality of man, who is no Judge of what God says or does, but ought rather to be a supplicant and attend his dispensations with Reverence and Adoration. And as Hillary words it, when the discourse is of the affairs of the great God, we must yield him the Prerogative of knowing best what he says or does, and instead of carping, pay him veneration. The Mysteries which God proposes to be believed in his holy word, as they are in themselves most true and best, although all humane Reason, which Judges by its own wisdom or carnal conclusions, should otherwise determine: So their Eloquence (an inseparable companion of Divine Wisdom is to be esteemed the best and most elegant by the faithful, unless we suppose that God who immediately dictated them to his Amanuensis, spoke nonsense, and is inferior to his Creatures in that qualification, which is down right Blasphemy, and any asserting that deserves not only derision, but the severest castigation. The peculiar Idiotisms, and most pure character of speaking, which the Holy Spirit used in the publication of the saving word of Truth, are by the excellent Glassius (a man for his singular pains, and exquisite Learning to be celebrated by all posterity) as he himself modestly says, in part (for what mortal can express its whole energy?) delivered in his Gram. sacra. (a work well worth Translating). And the Lights of speech, that is, the Tropes and Figures there, are in this sacred Rhetoric treated of, being indeed the substance of what he writ in Latin upon, that Subject (we hope) faithfully Translated, The Tropes in this Volume, and the Figures in the second. Only the Reader may Note, that we have not absolutely tied ourselves to his words but have to the best of our abilities expressed his sense, abridging where need was, and supplying out of other Learned Authors to which be referred, or who had written of the same thing in our Language, which we consulted, and inserted what was judged necessary for the completing of this work. Which, Does not only open that part of Scripture which is Tropical and Figurative, but may teach) the Reader (if ignorant of it) Rhetoric in general, an Art of such General use, that no writing can well want it: I mean, not a jingling affectation of Words or Sentences, but the use of Tropes and Figures, which nervate sense, and move the affections of the Hearer or Peruser. Although the design of this work, was principally intended to open Scripture Metaphors, yet many express Similitudes, and other Terms borrowed from an humane custom of speech or appellations, obvious in, and proper to common & Earthly things, are improved Parallel wise in the Second Part, for common Edification; at which the Learned and Candid Reader will not Carp: For we bring not all as Metaphors, but as Terms that may be used as advantageously, and as much to profit, though in the strict notion of that Trope, not agreeing with its definition (which we give in its place) of which we caution our Reader under their respective heads. In the First Book the Texts alleged are cited from the very original Hebrew and Greek, because there are many Tropes (peculiar to those sacred Languages) which our excellent English Translation rather expounds than renders verbatim. We have taken Care to make necessary Tables for both Parts, and we purpose, with Divine help, to continue our Labours in another Volume, which you may, in page the last of the First, and p. 76 of the Third Book of this Volume, have a brief account of: Our design being to complete this said Philology for the benefit of such as want the acquirements of humane Literature, and are Students in sacred Learning. 'Tis certain that no sort of men, have more need of Learning than the Ministers of the Gospel, because their Employment is of the highest concern, viz. rightly to divide the Word of Truth, and therefore that Sacred Office is not to be intruded into, but by Persons duly qualified and called. And most certain it is that humane Literature without Grace, is a dangerous Enemy to the true Christian Religion, and barely considered in itself gives no Right to the exercise of that sacred function, any more than the meanest of Mechanic Arts: For as Doctor Carlton formerly Bishop of Chichester well says, A Lay man that hath the spirit of God is better able to Judge of the Church and its Members, than a Man in Ecclesiastical function that hath not the spirit of God. And Justin Martyr, excellently, Infelix est sapi●●ntia extra verbum Dei sapere, so that, it is not the formality of Academical Degrees, nor any Philosophical dexterity, which is to be exercised in the things that may be known by the light of natural Reason, nor variety of Languages that qualifies a Preacher; for if things will travel beyond their Road, and must needs be defining things beyond their sphere (or reach) they become extravagant and saucy. He that Ministers the word, ought principally to experience the Grace of God in his own heart, and the power of it in that grand and Evangelical work of Regeneration; as also to understand those blessed Mysteries of the sacred Scriptures, that he may unfold them to others, and have a Lawful call, which altogether constitutes him in his Office, though he never sawVniversity, this being the reason given by the Royal Psalmist. I have received, saith he, (which is an equivalent term) and therefore have I spoken; his Faith being his Authority for his Preaching, that is, the primary or Chief. Yet we would not be understood to disparage humane learning as a thing of no use, for it is of excellent benefit in its place, when rightly employed, and the knowledge of the Original Languages, in which the Scriptures are penned, is of very great necessity, that we might converse with that sacred Book in its own Emphatical and native Idiom. So that this kind of Literature is good, as a Handmaid, Hagar-like, but if it must needs be Mistress and Usurp Authority in the Family; if like scoffing Ishmael (Gen. 21.9. Gal. 4.30.) it will mock at the Spirit, and the simplicity of the Gospel, let it be cast out. etc. To accommodate therefore, such whose Christian minds incline them to Instruct others, and need those aids which the want of Languages, or this kind of Literature has denied them; (not to instruct the Learned) was this work Compiled, and to that end is recommended to the Christian Reader, by Benj. Keach. Tho. Delaune. An Alphabetical TABLE of the most memorable Things and Words, Expounded in the FIRST Book. A. ACtion Page 27 Affections 26 An Age, Ages 23.196 Allegories 202 All 193 Altar 151.186 Anger 7.51 Ancestors 4 Answering 56 Anoint 61.189 Angels 99 Aquatiles 159 Argument 20 Armour 70.179 Arrows 71 Ariel 151 Arm 45.162 Ashes 131 An Ass 154 Author 4 Axe 193 B. BAal 172 Barak to bless and Curse 31 Bald 59 Banner 75 Back 163 Bars 177 Baptism 189 To go backward 175 A Bear 152 To bear 59 Beam 138 Belly 100.148 To behead 147 To beget 173 To bind up 58 To bite 146 Biting 165 Bitterness 169 Body 42.160 Bowels 47.90 Bosom 48.164 Bow 71.179 Book 72 Bones 90.148 A bone 148 Boar 152 Bonds 183 Buying 56 To build 58 Builder 67 Butter 149 Bull 154 Blood 19.149.196.92.165 To blot out 59 Blast or blowings 86 Blindness 167 Blackness 168 Brass 12 Breathing 53 To break 58.59 Bridegroom 68 Bread 73.96.145. Branch 79.136 Brutes 91 Brook 121 To break out 125 Brimstone 134 Bridle 154 To bubble 126 C. CArmel 16.128 Calling 56 Camphire 81 Candle 113 Canaan 185 Carcase 196 City 17.97.177 Circumcision 188 Clothing 74 Clouds 117 Commanding 56 Counsellor 67 Coals 114 Corn 143 Corner 177 Cover 182 Christ 18.19 Chair 27 Crying 54 Chariots 72.179 Creation 100 Cherub 101 Chaff 144 Chattering of Birds 158 Childhood 170 Chamber 178 Crown 180 Cup 17.72.180 To cut off 61 D. DAvid 184 Days, day 23.108.195 Desert 16.130 Devil 25 Deserve 26 Deriding 53 To devour 59.147 Dew 119 Den 129 Death and to die 166 Debt 181 Diamond 134 Divination 8 To direct 59 Dimension 81 To distil 126 Dirt 130 To do 11 Dog 155.199 Dove 158 Door 177 Dregs 141 To drink 173 To drop 126 Dust 130 Dung 130 E Ear 44.90.162 Earnest 71 Earth 87.127.130 To Eat 147.173 East 194 Elohim 99 Elias 185 Empire 128 To enjoy 173 End 24 Eunuch 197 Evening 110 Exalted 199 Eyes 43.90.161.199 F. FAce 43.161 To Fan 61 Father 67.171 Feet 48.164 Feast 24 Fear 27 To feed 156 Feast of Tabernacles 189 Flight 15 To fly 79.148 Flame 113 To flow 125 Flower 125.136. Flesh 194 Fir-tree 12 Finger 47 Finding 65 Firstborn 68 To fight 174 Fir 86.111.162 Fishers 159 First-fruits 188 Forgetfulness 53 Footstool 68 Forehead 161 Foreknowledge 70 Fountain 87.123 Fortress 88 Fox 153 Foundation 176 Fruit 136 Furnace 72 G. GArden 138 Gate 177 Garment 182 To Gird 58.174 Glory 13.19 Gleaning 141 God 19 Gold 132 Goats 156 Grave 17.178 Grinding 144 Grasshoppers 149 H. HAnd 6.46.9.163 Hast 15 Harvest 24.143 Hatred 51 Hail 118 Halting 164 Hardness 169 Hand writing 180 Hammer 181 Heart 15.18.47.148 Head 42.160.194 To hew 59 Hedge 60 Heaven 103.139 Hearing 63.168 Heifer 154 To heal 165 Hissing 53 To hide 58 Hind 77.154 Hiding place 88 Hill 129 House 16.177 To hold 58 Hour 24.195 Hope 26 Hook 60 Horn 77.145 Horse, Horsemen 154.179 Hornets 158 Strong holds 177 To hunt 150 Husband 171 To hunger 173 I. IDols 100 Jerusalem 185 Ignorance 52 To Joy 14.50 Inheritance 72.181 Infants 170 Islands 16 To Judge 11 Judgement 7 K. KEy 177 Kissing and to kiss 28.54 Kingdom 128 To know 8 Knowledge 51 Knee, Knees 29.164 L. TO Laugh 28 Laughing 53 Labour 57 Lamb 77 Lamps 86.113 Lantern 113 Lameness 164 Latitude ibid. Leviathan 91.159 Lebanon 128 Leaf 136 Leaven 145 Leopard 153 Levites 187 Lip 5.45.91.147 Line 6 Light 11 Lightning 118 Life 13.165 To love 11 Love 26 Lord 172 Looking-glass 182 Lion 77.151.152 M. MAgistrates 99 Marrow 149 Man 170 Mercies 7 Metaphor 38. etc. To meet 64 Meteors 116 Measure 181 Ministers 164 Milk 149 Mouth 5.45.146.162. Morning 109.195 Mountain 127 Mother 171 Munition 88 Mud 130 Myrrh 80 N. Name's of Country's 17 Name of God 18.30.31 Navel 163 Nail 177 New man 15 Nest 17.158 Net 151 Night 111 Nose 44 Noon 110 Numbering 56 O. OLives 139 Old age 202.170 Ophir 17 To Open 58 Orphan 171 To Overflow 125 Oil 21.73.198 P. PAlate 6 Passeover 24.189 Passing through 65 Part 193 Peace 68 Poison 166 Power 13 To pour out 59 To please 14 To plant 137 To pluck up ibid. Ploughing 142 Plague 166 Place 194.68 Promise 19 Prison 178 Prise 180 Propitiation 186 Priest 187 Prince 18 Q. QUarries 133 Quiver 179 R. RAin 119 Razor 182 To remember 10 Remembrance 52 Repentance 50 Revenge 51 Rebuking 56 Rest 57 Returning 65 Reed 138 Reapers 144 Reins 148 Riding 64.154 Rising up 65 Riches 72.181 River 122 Rod 75.181 To roar 78 Root 80.135 Rose 81 Rock 87.129 To rob 198 S. SAbbath 195.189 Sadness 50 Solomon 184 Satan 102 Salt 134 Schoolmaster 172 Sea 16.121 Scorpions 157 Seal 61.73 Seeing 61.167 Seeking 65 Seraphim 111 Seed 135.201 Serpent 156 Selling 56 Sense 26 To search 60.65 Servant 172 Sin 8.19.21.98 Silence 56 To sift, sifting 59.144 Silver 132 To sit 174 Zion 185 Soul 4.32.193.194 Softness 169 Son 171 Ships 17.178. To shame 60 Shepherd 67 Shield 71.179 Sharon 81 Sheath 182 Shadow 89.107 Sheep 150 Shoulder 162 To be shod 165 To sleep 28.64.169 Smelling 63.168 Smoke 114 Snare 151 Snow 119 Spirit 2 Sprinkling 189 Speaking 54 Spouse 171 Spoils 182 Steps 49 Star 85.86.104.105 Stone 87.180 Stream 121 Step or stayr 176 Staff 179 Stipend 182 Summer 24 Sun 83 Sulphur 134 Supper 190 Sword 6.27.71.179 To sweep 61 To swallow 147 Swine 155 Sweetness 168 T. TAbernacle 178 Table 16.182 To take 174 Tail 148 Tasting 64 Tears 60.162 Temple 88.185 Tempest 117 Throat 6 Thoughtfulness 53 Throne 68 Thunder 118.198 Thorns 138 Threshing 144 To thirst 173 Time 22.70.194. Tongue 5.90 Touching 64 Tower 88.177.198 Tooth 147 To try 58 Treasure 74 A Tree 137 V. VAlley 129 Vessel 182 Victory 13 Visitation 65 Vine 80.140 Virgin 97 Vine-yard 140 Vintage 141 To make void 59 Voice of Blood Page 92 Vomit 197 To ungird 59 Unicorn 152 W. TO Wash 58.126 Way 59.88 Walking 64 Man of War 67 War 197.174. Water 87.120 Wall 175 A Well 124 Weight 182 Wine 22.96.141 Winter 30 Witnessing 56.68 To wipe 58 Windows 72 Wings 79.147 Whiteness 168 Whip 181 Widow 171 Winnowing 144 Wheat 143 Work 8 World 16 Workman 67 Worm 78.157 Wormwood 138 Wood ibid. Wolf 152 Woman 170 To write 60 Y. Year's 23 Yoke 155 Youth 170 Z. ZEal 51 Zerubbabel 184 A Synopsis of the CONTENTS of the First BOOK. Chapter I. Of a Metonymi●● OF the Cause page 2 Chap. II. Of a Metonymi●● Of the Effect 12 Chap. III. Of a Metonymi●● Of the Subject 15 Chap. IV. Of a Metonymi●● Of the Adjunct 20 Chap. V. Of an Irony and Antiphrasis 31 Chap. VI Of a Metaphor in General. 38 Chap. VII. Of an Anthropopathy. 41 The Parts and Members of a Man attributed to God. 42 Humane Affections ascribed to God. 49 Humane Actions ascribed to God 51 Humane Adjuncts ascribed to God. 66 Chap. VIII. Metaphors Translated from other Creatures to God 77 Actions of Living Creatures ascribed to God. 78 Parts and Members of a Living Creature ascribed to God 79 Chap. IX. Of a Prosopopaeia 92 Chap. X. Metaphors taken from God, etc. 99 Angels 101 Heaven 102 Light 106 Time 108 Fire 111 Air 116 Water 120 Earth 127 Chap. XI. Metaphors taken from Minerals, Plants and Living Creature 131 Inanimate Bodies 132 Things growing out of the Earth 135 The Olive Tree and its fruit 139 The Vine 140 Corn, etc. 142 The Parts and Members of Living Creatures 145 The Kind's of Living Creatures 151 Chap. XII. Metaphors taken from From Man and what belongs to him 159 A Humane Body and its Parts 160 Such things as concern the Life of Man 165 Humane Sense 167 The various difference of mankind 170 The various actions Men 173 Containing Subjects 175 The various Adjuncts of Men 179 Chap. XIII. Metaphors taken from Sacred Persons and Things 184 Men sacred to God ibid. Places sacred to God 185 Sacred Rites 178 Chap. XIV. Of a Synecdoche 191 Chap. XV. A Synecdoche of the Species 192 Chap. XVI.— Whole 193 Chap. XVII.— Part 194 Chap. XVIII. Of a Catachresis 196 Chap. XIX. Of an Hyperbole 197 Chap. XX. Of an Allegory 200 Chap. XXI. Of a Proverb 204 Chap. XXII. Of an Aenigma 206 A TABLE Of the Principal Texts of Scripture opened in this First BOOK. Genesis. Chap. Verse Page. 1 3 55 2 3 57 3 9 52 15 61.156.200 22 35 4 10 92.93 14 43 6 2 99 11 17 8 1 16 4 36 21 63 10 9 151 11 1 5 12 3 31 3 5 11 13 16 198 15 1 12 3 18 18 18 4 21 51 19 15 8 22 2 35 12 16 26 35 17 28 12 13.187 31 42 27 37 ●●9 35 2 4 42 38 21 43 18 175 45 21 5 27 4 48 14 90 49 10 90 11 12 18 13 24 133 50 20 53 Exodus. 6 8 29 10 17 14 13 21 43 17 15 75 16 46 23 18 24 28 14 107 29 1 91 14 91 30 23 81 32 1 18 9, 10 61.66 Leviticus. 23 11 188 Numbers. 11 17 3 24 17 85 28 2 73 Deuteronomy. 8 3 45 9 1 18 11 12 44 17 6 5 21 17 3 24 26 13 28 5 14 63 51 30 15 14 32 30 56 37, 38 33 34 5 5 Joshua. 13 33 18 Judges. 5 10 93 8 2 141 10 16 50 14 14 206 1 Samuel. 22 17 6 28 14, 15, 16, 20. 24 2 Samuel. 6 5 12 20 35 1 Kings. 18 27 34 20 10 198 21 10 31 2 Kings. 2 9 3 ●● 10 14 Nehemiah. 3 15 123 Esther. 1 13 22 Job. 1 5 31 2 9 ibid. 3 20 106 4 9 76 5 16 21 10 3 57 12 2 34 7 53 13 26 60 26 2, 3. ibid. 29 11 90 32 7 21 34 21 43 38 5 33 28 65 41 29 91 Psalms. 2 12 54 8 3 47 5 99 10 1 69 17 44 16 6 7 9 13 11 43 19 1 94 22 title 77 6 78 8 35 27 17 23 4 27 24 3, 4. 18 35 10 90 37 11 127 13 53 40 6 44 44 6 27 23 24.64 51 10 3 53 5 27 56 8 56 60 9 34 61 3 88 65 11 72 12 94 68 18 27 70 4 14 72 9 25 16 143 73 9 18 76 12 61 77 16 95 82 6 171 84 6 129 85 10 98 89 51 49 90 11 8 93 1 74 102 18 101 110 1 47 3 109 7 121 121 5 89 137 5 90 139 8, 9, etc. 199 3, 14, 15. 57 140 8 71 Proverbs. 6 32 15 8 5 15 17 7 5 24 23 9 25 15 5 26 15 48 28 26 15 30 19 78 Ecclesiastes. 11 9 34 12 2, etc. 202 Canticles. 1 4 10 2 54 13, 14 80, 81 Isaiah. 1 18 21 2 4 29 10 34 14 128 4 2 79 7 20 60 8 6 123 8 157 20 110 9 6 162 10 27 21 ib. 140 11 4 55 10 80 13 5 25 14 12 105 29 157 17 3 33 18 1 147 20 5 26 28 10 172 16 115 29 1, 2 152 30 27 45 33 5 19 37 22 91 38 18 17 40 12 47 ibid. 59 42 13, 14 54 46 3 48 11 157 48 10 115 49 23 29 51 1 133 53 10 19 54 11, etc. 133 56 10, 11. 10 58 1 6 60 5 16 63 7 47 9 43 10 50 66 1 68 Jeremiah. 4 29 17 6 8 66 14 36 9 17 30 10 16 30 11 13 14 16 139 12 9 157 14 18 142 21 68 15 7 61 12 132 18 17 45 31 19 29 20 47 32 17 46 46 18 16 49 9 142 Lamentations. 2 1 117 3 7 12 5 1 52 Ezekiel. 3 24 36 6 9 50 8 17 44 20 39 33 21 3 24 10, 13.17 75, 76 23 18 66 24 16 25 26 17 3 28 3 33 36 26 3 37 1 3 43 15 16 Daniel. 8 10 104 Hosea. 2 6 60 15 129 21 95 4 8 19 11, 18 14 9 7, 10 140 11 8, 9 49, 52 Joel. 2 13, 14 50 Amos. 4 4, 5. 34 6 28 5 16 30 Micah. 1 5 14 Nahum. 2 3 12 Habakkuk. 2 6 130 Zephany. 1 12 60 2 2 66 12 3 133 Haggai. 2 7 26 23 184 Zachariah. 4 14 139 Malachy. 4 2 83 Matthew. 2 7 18 8 35 11 22 4 3 36 4 45 5 29 199 6 1 7 7 6 155 17 183 10 34 6 11 8 183 12 47 171 15 13 137 24, 25, 26 35 16 18 87 23 102 25 11 26 198 22 13 22 16 35 23 2 27 24 20 30 25 35 18 26 45 34 Mark. 5 29 10 9 49 113 50 134 10 21 11 14 35 24 1 35 89 46, 47 3 78 85 2 30 13 48 25 62 143 10 4 29 11 14 13 14 26 11 15 12 13 16 22 164 29, 31 4 22 17 17 36 30 23 31 79 John. 1 9 107 3 6 3 8 96 20 25 5 19 62 6 33 16 44, etc. 61 53 41 63 3 7 38 122 8 56 23 14 6 88 14 37 15 1, 5 80 17 21 17 21 25 199 Acts. 2 27 25 4 12 31 23 5 37 Romans. 1 16 30 4 16 19 7 7 14 9 98 8 2 3 6 14 29 17 11 17 139 12 2 3 15 16 187 1 Corinthians. 1 21, 25 25 3 13, 14, 15. 113 4 9 17 13 130 6 4 37 20 57 10 17 190 11 3 42 10 20 19 35 29 8 14 9 10 32 2, 3 15 29 150 32 ibid. 2 Corinthians. 1 2 71 2 17 141 3 6 3 13 203 4 4 25 ib. 100 5 16 8 21 19 ib. 8 10 12 35 11 4 19 12 9 69 Galatians. 6 7 162 14 195 Ephesians. 1 10 42 22, 23 42 2 14 176 3 18 81 4 23 2, 3 6 15 165 Philippians 3 8 131 19 100 Colossians. 1 24 18 2 9, 17 42 14 180 3 3 167 14 183 1 Thessalonians. 5 7 110 19 3 23 3 2 Thessalonians. 2 2 23 1 Timothy. 3 16 186 4 2 115 6 16 82 2 Timothy. 1 ●●6 2, 3 ib. 115 4 10 11 Titus. 1 12 25 2 14 18 Hebrews. 1 3 73 4 13 44 10 7 161 11 15 10 James. 1 17 82 1 Peter. 1 9 24 20 70 1 John. 3 1 7 20 81 Revelations. 1 4, 8 70 10 2, 3 5 5 77 11 4 139 21 22 88 22 16 86 ERRATA. Such Escapes of the Press, as injure not the sense, as Mis-Pointings and literal Errors▪ are left to the Readers Candour to Correct or Pardon; some few of such as misrepresent it, he is desired to mend thus. In the Epistle page 2. line 11. for found, read framed. l. 19 r. Carneades p. 3. l. 32. r. whole man. p. 5. l. 1. for any asserting. r. an assertion. p. 6. l. 10. for Received r. Believed. First Book. p. 35. l. 48. r. Michal. p. 54. l. 48, 49. for grief. Orphan's r. grief breaks out. p. 92. l. 5. deal for things. l. 8. r. yours. l. 20. r. Tract. 2. l. 47. r. rather then. p. 94. l. 46. for seems. r. serves. l. 49. for alive. r. a line. p. 99 l. 36. for look. r. took. p. 100 l. 9 deal in. p. 135. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 182 l. 30. deal says. Book 2. p. 107. l. 9 for E. D. r. T. D. The rest are obvious to common capacity. Poems; on the Bridegroom. p. 107. On the Rose of Sharon. 202. On the Vine p. 226. of the Second Book, by T. D. On the Light p. 16. by B. K. On the Plough. p. 66. Of the Third Book by Mr. Flavel. Philologia Sacra, OR The TROPES and FIGURES in SCRIPTURE Reduced under their proper Heads and Classes, with a Brief Explication of each, etc. SCripture Rhetoric, or Sacred Elocution, may be reduced to two principal Heads or Chapters. 1. The first of [Tropes.] 2. The Second of [Figures.] First, [Tropes;] Which concern the Sense of Words, viz. When they are drawn from their proper and genuine signification, to that which is different or Contrary; which the Etymology of the word shows; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying, verto, muto, to turn or change. Second, [Figures;] Which the Greeks calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying the Habit or Ornament of Speech, do not alter or vary the Sense of Words, but embellish, beautify, or adorn them. Of the first we will Treat under two heads, 1. The Kind's Of [Tropes.] 2. The Affections Of [Tropes.] The Kind's of Tropes are four, viz. Metonymy, Irony, Metaphor, and Synecdoche, which order depends upon Logical Topics, from whence Tropes are deduced, As, 1. Metonymy, from Causes, and Effects. (1.) From Subjects, and Adjuncts. 2. Irony, from Contraries. 3. Metaphor from Comparates. 4. Synecdoche from the distribution of the whole into its Parts. (2.) Of the † Genus estquod de pluribus differentibus essentialiter praedicatur in quid, non conversim, ut animal genus est hominis. Genus into its * Species est pars generi subjecta, ut homo est species animalis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Species est quae collocatur sub genere ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, video. Species. Genus, is a more general Title, which comprehends some things more special under it, as substance which comprehends. (1.) Living Creatures. (2.) Metals. (3.) Elements, etc. Species, is a more special Title attributed to divers particulars under it as a Man, to John, Peter, James, or any other individual. The [Affections] of Tropes, are Three. 1. Catachresis. 2. Hyperbole. 3. Allegory. Of which there are certain Species, As; 1. Paraemia, or a Proverb, and 2. Aenigma. Of These with Gods help we shall Treat in Order. CHAP. I. Of a Metonymy of the Cause. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transnominatio, a chancre of Names or transmutatio, sive nominis, pro nomine posito ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trans & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aeolice pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen, etc. A Metonymy is a Trope when a Cause is put for the Effect, or the Effect for the Cause, the Subject for the Adjunct, or the Adjunct for the Subject. There are four kinds of Metonymies, Answering to the four kinds of Causes, Viz. 1. Efficient. 2. Material. 3. Formal. 4. Final. A Metonymy of the Cause is used in Scripture, when, 1. The Person acting is put for the thing done: 2. When the Instrument by which a thing is done, is put for the thing effected. 3. When a Thing or Action is put for the effect produced by that Action, of which in Order. 1. The Person Acting for the thing Acted or Effected. 1. THE HOLY SPIRIT is put for its Effects and Operations, as 2 Cor. 3: 6. Who hath made us able Ministers of the New Testament not of the Letter, but of the Spirit, for the Letter killeth but the Spirit giveth Life. Where by the term [Letter] we are to understand the Law written in Tables of Stone, which required perfect obedience, and which no man can perform because of Corruption, therefore that Law can pronounce nothing but a sentence of Death: But by [Spirit] is meant the saving Doctrine of the Gospel, which derives its original from the Spirit (considered as a most merciful comforter) who sets it home upon the Soul, fitting and preparing it thereby for Eternal Life; suitable to John 6.63. The Words that I speak are Spirit and Life; that is, Joh. 6.63. they are from the Spirit of God, and being received by Faith confer Salvation, through the grace of God, Rom. 8.2. Part. 1. Col. 1162. By the Law of the Spirit of Life (as Illyricus says) is meant the Doctrine of the Gospel, (because it is a peculiar instrument or means of its operation) which by a Divine efficacy, changes the heart, and writes his Law there, which now is not only inscribed in Tables or Parchments, but penetrates the inward parts, quickening the soul to spiritual Motions and Actions. See Gal. 3.2.5. Isa. 11.4. 2 Thes. 2.8. Isa. 42.1. and 61.1, 2. John 3.34. etc. 2. THE HOLY SPIRIT is put for Regeneration, Psal. 51.10. Renew a right Spirit within me. Ezek. 36.26. A new Spirit will I put within you, hence the Apostle says, be ye renewed in the Spirit, etc. Eph. 4.23. Which is expounded, Rom. 12.2. Be not conformed to this World, but be ye transformed by the Renewing of your mind, etc. Hence arises an opposition of Flesh and Spirit, John 3.6. That which is born of the Flesh is Flesh, and that which is born of the Spirit, is Spirit, where * Primo loco vox Spiritus denotat ipsum spiritum sanctum, gratiose per verbum et baptismum operantem; posteriori loco spiritus sancti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutare intelligitur. by [Flesh] is meant man defiled by sin, and by [Spirit] the grace of Renovation, or (which is the same thing) the Regenerate man. The Apostle 1 Thes. 5.19. Exhorts not to quench the Spirit, that is, the Gifts of the Spirit, as Illumination, and Renovation, suitable to 2 Tim 1.6. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suscitare instar ignis, Donum Dei,) stir up, as Fire, or Coals, are stirred up, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, the gift of God, which is in thee, for true Faith and Godliness, may be resembled to a little Flame kindled by the Spirit in the hearts of Believers, which the Devil and Carnal Corruptions endeavour to smother, but is to be cherished and stirred up as fire is by more fuel; this feeding and quickening fuel is the Word of God; In this sense the Soul is distinguished from the Spirit in man: For (Spirit) denotes a Divine Power and Energy in a Regenerate and Sanctifyed soul, by which it is carried to and united to God, as Luke 1.46, 47. My Soul doth magnify the Lord, and my Spirit rejoiced in God my Saviour, expounded, 1 Thes. 5.23. The very God of Peace sanctify you wholly; and I pray God your whole Spirit, and Soul, and Body, be preserved blameless unto the Coming of our Lord Jesus Christ: For other places where the Spirit is put for the New Man, and spiritual strength, see Psal. 51.17. Esa. 26.9. Ezek. 18.31. Matth. 5.3. and 26.41. Acts 17.16. and 19.21. and 20.22. Rom. 1.9. 1 Cor. 5.3, 4, 5. and 6.20. Gal. 3.3. etc. More especially the SPIRIT is put for those peculiar or extraordinary Gifts of the Spirit, which for various uses, whether public or private, spiritual or external, are bestowed on Man, as Numb. 11.17. I will take off (or separate part off, for so the Hebrew is) the Spirit which is upon thee, and will put it upon them, (viz. the 70 Elders, who, as verse 25 thereupon Prophesied and did not cease,) upon which Vatablus says, The Lord so abstracted from the Spirit of Moses, that he took away nothing, as one Candle (which Rab. Salomo calls a most Elegant similitude) lights several, yet loses nothing of its Original light. To this may the request of Elisha be referred, 2 Kings 2.9. I pray thee let a double portion of thy Spirit be upon me, where there is an evident Allusion to the right of Primogeniture or firstborn, Deut. 21.17. where the firstborn was to have a double portion, etc. As if Elisha had said, I am your first Disciple, received into your School, therefore ask of God a greater measure of Spirit for me, than any one of your Disciples. Daniel had a more excellent Spirit (Dan. 5.12. with 6.3. for so the hebrew Text runs) and more knowledge and understanding, etc. then the Precedents and Princes, that is, more excellent and higher gifts of the Spirit, see Luke 1.17, 80. and 2.40. Acts 19.2. John 7.39. Acts 1.5. To this may be referred, what is spoken of Revelations, Visions, or Ecstasies, whether real or pretended, as Ezek. 37.1. The hand of the Lord carried me out in the Spirit of the Lord; that is, by a Vision, or Rapture of Spirit, So 2 Thes. 2.2. That ye be not shaken in mind, or be troubled, neither by Spirit, nor by Word, nor by Letter, as from us, etc. That is, by Revelations which are pretended to come from the Spirit, so Rev. 1.10. I was in the Spirit, that is in an Ecstasy or immediate Revelation of the Spirit, as 2 Cor. 12.2. Rev. 4.2. etc. and 17.3. and 21.10. is described. The SPIRIT is also put for Doctrines revealed from Heaven, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vain boasting so pretended, as 1 Cor. 14.32. The Spirits of the Prophets are subject to the Prophets, that is, the Doctrine, or Scripture Interpretation proposed by some Prophets, are subject to the Judgement of the rest; for it would savour of Haughtiness, Ambition, and Disdain for any individual to Usurp an Infallibility, and reject the Judgement of the Brethren, as verse 29. Let the Prophets speak two or three, and let the other Judge. If any thing be Revealed to another that sitteth by, let the first hold his Peace. 1 John 4.1. We are thus exhorted,— Believe not every Spirit, but try the Spirits, etc. The Marks of which are given; verses the second and third, etc. Here it is evident that the Spirit is put for Doctrine, whether really revealed or pretended to be so. And by seducing Spirits, 1 Tim. 4.1. is meant false Teachers, that pretend their Doctrine to be from God's Spirit, but is indeed of the Devil. [Parents or Ancestors] are put for their Children, or Posterity, As Gen. 9.27. Japhet and Shem; Jacob and Israel for the Israelites, Exod. 5.2. Numb. 23.21. and 24.5, 17. Deut. 33.28. etc. Abraham, Isaac, Jacob, of whom according to the flesh Christ came, are put for Christ, Gen. 12.3. In thee which the Chalde Translates [for thee.] And the Targ. Hierosol. [In thy Righteousness or Holiness] shall all the Families of the Earth be blessed. And Gen. 18.18. All the Nations of the Earth shall be blessed in him, which is meant of his * In te & in s●●mine tuo, Copulativa (et) idem est ac, id est, etc. Seed, as Gen. 22.18. Which Seed is Christ, who took on him the Seed of Araham, Heb. 2.16. Through whom the blessing of Abraham is come on the Gentiles, Gal. 3.14. [The Writer or Author,] is put for his Writing, Book, or Work, Luk. 16.29, 31▪ They have Moses and the Prophets, let them hear them, that is, they have what Moses and the Prophets by inspiration from God have written, and delivered to Posterity for the Canon and Rule of Faith. So Luke 24.27. Acts 15.21. and 21.21. 2 Cor. 3.15. But even unto this day when Moses is read, that is, the Mosaical Writings, etc. The [SOUL,] the noblest part of man, is put for [Life] which is its effect, Gen. 9.5. What we translate [blood of your Lives] is in the Hebrew [blood of your Souls] and Gen. 37.2. Reuben said let us not kill him, the hebrew says, let us not smite him in the Soul. So Leu. 17.11. Life of the Flesh, in hebrew is, soul of the Flesh, See Ps. 56.13, 14, 15. Jer. 40.14. (1.) This Term is sometimes put for the whole Person of man, consisting of Soul and Body, Gen. 46.27. Acts 27.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Souls in the Ship. (2.) For the Body only, Ps. 105.18. Iron entered into his Soul, we translate it, he was laid in Iron, that is, the Iron fetters made dints in his Flints. (3.) 'Tis put for Life (as before) Psal. 94.21. and 7.1, 2, 5. (4.) 'Tis put for a Carcase, Leu. 19.28. Ye shall not make any cutting in your flesh for the Dead, the hebrew is, for the Soul, and so it is taken, Leu. 21.1. And Hag. 2.4. (5.) It is put for the Rational Soul, Ps. 19.7. Deut. 11.18, etc. 2. The SOUL is put for the Will, Affections and Desires, which are operations of the soul, as Gen. 23.8. If it be your mind, in the Hebrew 'tis, (with your Soul) as Psal. 27.12. and 41.3. and 105.22. The Septuagint translates it (if ye have in your Soul) the Chaldee, (If it be the pleasure of your soul.) So Exod. 23.9. Ye know the heart of a stranger, Heb. the soul of a stranger, that is, his mind or affection. See Deut. 23.24. 1 Kings 19.3. 2 Kings 7.7. Psal. 17.10, and 27. 12. and 41.3, Prov. 23.2. Jer. 34.16. John 20.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; how long dost thou hold our soul in suspense? That is, as our Translation hath it, how long dost thou make us to Doubt? It may be referred hither, when the SPIRIT, which is often put for man's soul, is used to express the Motions or Affections of the Soul, whether Good or Evil, as Gen 45.27. The Spirit of Jacob their father revived, Numb. 14.24. My Servant Caleb had another Spirit, Judg. 8.3. Their anger was abated, 'tis in the Hebrew their Spirit was abated, 2 Chron. 21.16. The Lord stirred up the Spirit of the Philistines, etc. 2 Chron. 36.22. The Lord stirred up the Spirit of Cyrus, etc. see Psal. 76.13. and 77.4. Pro. 1.23. and 18.14. and 29.11. Eccl. 7.9. Isa. 29.10. and 37.7. Jer. 51.11. Ezek. 13.3. Dan. 5.20. Hag. 1.14. Hab. 1.11. Rom. 11.8. 1 Cor. 2.12. etc. God hath given the Spirit of slumber, Eyes that they should not see, and Ears that they should not hear. Now you have received, not the Spirit of the world, but the Spirit which is of God, etc. 2. The Organical Cause or Instrument is put for the thing Effected by it. THE Mouth is put for Speech, or Testimony, as Deut. 17.6. At the Mouth of two or three Witnesses, Mouth shall he that is worthy of Death be put to Death, but at the Mouth of one Witness, he shall not be put to death. that is, by the Witness or Testimony of two or three, etc. so Deut. 19.15. One witness shall not arise against a man for any Iniquity, or for any sin, in any sin that he sinneth: At the Mouth of two Witnesses, or at the Mouth of three Witnesses shall the matter be established— which is expounded Matth. 18.16. and John 8.17. 2. The MOUTH is put for a Command or Prescription, Gen. 45.21. And Joseph gave them Wagons according to the Mouth of Pharaoh, etc. That is, (as we translate it) according to the Commandment of Pharaoh. Exod. 17.1. And the Children of Israel Journied according to the Mouth, (that is, the Commandment) of the Lord. So Numb. 3.16, 39 and 20.24. and 17.14. Deut. 1.26.43. and 34.5. So Moses the Servant of the Lord, died there in the Land of Moab, according to the Mouth of the Lord, that is, according to the Word of the Lord. Upon which Sanctius says in his Comment on Isa. 49. Therefore they do not rightly judge, who from the Hebrew reading say, that Moses died in the kiss of the Lord; for that Tradition is not from the Hebrew Text, but from the Targum which is attributed to Jonath. Vziel, who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Mouth of the Lord, Ad Osculum verbi Domini, that is, according to the kiss of the Mouth of the Lord. But what 's spoken of the Mouth of the Lord, is better to be referred to the Trope Anthropopathia, of which we shall hear hereafter. [The Tongue] is put for Speech, Prov. 25.15. A soft Tongue breaketh the bones, Tongue that is, a mild, civil, and courteous speech, so Jer. 18.18. * Percutiamus eum propter is●●am Linguam, h●●c est, sermonem illum▪ importunum & nobis odiosum. Let us smite him for that Tongue (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is, for his importunate, unseasonable and odious Speech. But more especially for the Idiom or particular Language of Nations. Act. 2.4, 11. And they were all filled with the Holy Ghost, and began to speak with other Tongues, as the Spirit gave them utterance.— Cretians and Arabians do we hear them speak in our Tongues the great things (or wonderful works) of God. It is also put for the Gift of strange Languages. In my name shall they cast out Devils, they shall speak with new Tongues, Mark. 16.17. and 1 Cor. 14.19. Yet in the Church I had rather speak five words with my understanding, that by my voice I might teach others also, then Ten Thousand words in an unknown Tongue. That is, in a Language which the People understand not, etc. [The Lip] is put for Speech, Gen. 11.1. And the whole Earth was of one Lip, and of one word, that is, of one Language, and of one Speech, or Idiom of speaking, the Chaldee says of one Tongue, and one Speech. That the Hebrew Language is meant here, (which in Isa. 19.18. is called the Lip of Canaan [we translate it Language by the same Trope) And which by the Targ. Hierosolym. and R. Saloom upon the place is called the Holy Tongue) is showed elsewhere. Neither was Hebrew the peculiar name of that Language in those times, because there was no need of a term of distinction, there being no other Speech in the World, till after the Confusion of Tongues, and scattering of the People at Babel. Pro. 17.7. A Lip of excellency does not become a fool, much less a Lip of lying, A Prince, Non decorum est stulto labium dignitatis, quanto minus liberali labium salsitatis. that is, a worthy and excellent Speech does not become, or is not to be expected from a Fool, much less should a Noble or brave mind tell Lies. Esa. 33.19. A People of a deeper Lip (so the Hebrew) than thou canst perceive, that is, such as speak so obscurely, that you cannot understand them; as Pagninus renders it. See Pro. 12.19. the Lip of Truth shall be established for ever, but a lying Tongue is but for a moment. Job. 12.20. He removeth away the Lip of the faithful, etc. so 'tis in the Hebrew. [The Palate] is put for Speech. Pro. 5.3. For the Lips of a strange Woman drop as an honey Comb, and her Palate (so the Hebrew) is smother than Oil; that is, her Words or Speech. [The Throat] is put also for loud Speaking, Isa. 58.1. Cry with the Throat (so the Hebrew) spare not, etc. by which the Organ of Crying or Speaking is to be understood, for the Explication follows, viz. lift up thy voice like a Trumpet, and what the Scope or Argument of that loud Speech, or Shrill Cry, was to be, is added in these words, And show my People their Transgression, and the house of Jacob their sins. [The Hand] is put for Actions done by it, where there is also a Synecdoche, For by the Actions of the Hands, some other things, as also Principles or beginnings of Actions are understood, as Counsel, Machination or contrivance; thought, endeavours, care, etc. as 1 Sam. 22.17. Slay the Priests of the Lord, for their Hand is also with David, that is, they help him with their Counsel. So 2 Sam. 3.12. and 14.19. 1 Kings 10.29. Psal. 7.4. Isa. 1.15. [The Hand] is put for Writing, 1 Cor. 16.21. The Salutation of me Paul, with mine own hand, that is, mine own Writing, and Col. 4.18. The Salutation by the Hand, (that is the Writing) of me Paul. This is ordinary, (viz. for a man's Writing to be called his hand) among the Greeks as Pollux and Suidas says, and among the Latins, see Cicero lib. 7. Epist. ad Attic. as also in our common Language. [The Hand] is put for a Gift reached by the Hand. Psal. 68.32. Ethiopia shall make her Hands run to God (so the Hebrew) that is, Ethiopia shall speedily transmit her Gifts, as Psal. 72.10. Isa. 60.6. to which Relates that of * Lib. 35. cap. 14. Graeci Anqui doron palmum vocabant, & Dona Munera, quia Manu darentur. Pliny— the Ancient Greeks called Doron the palm or fist, and therefore they called the Hand, Gifts, that word so signifying because they were given thereby.— See Psal. 22. 35, 36. And more under the Head or Title Metaphors. [A Sword] is put for War or Slaughter, which are in a great Measure performed thereby. Exod. 5.3. Let us go we pray thee three days Journey into the Desert, and sacrifice unto the Lord our God lest he fall upon us with Pestilence, or with the Sword. Levit. 26.6. Neither shall the Sword go through your Land, so Isa. 1.20. Jer. 14.12, 13, 15, 16. and 43.11. Psal. 144.10. Rom. 8.35. and several other places. It is said, Matth. 10.34. I came not to send Peace, but a Sword—, that is, not such peace, as that men will rest contended and quiet in Paganism, or Irreligion, but contend earnestly for the true Religion in their Confessions and Preaching of the Gospel, even through Sufferings, Persecution, and Blood, etc. [A line] or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 measuring Rope, is put for a Country or tract of Land, because by it was measured, as Amos 7.17. Micah. 2.5. Zach. 2.1. For it was a custom to Measure Land by an extended Chord, and distribute Inheritances, as in Palestine, which is done in modern times by a Rod or Perch, therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A cord, Rope or Line, is put for the bounds, space or quantity of the portion of Land given. Deut. 3.4. All the line of Argob, * So it is in the Hebrew. the Kingdom of Og in Bashan. The Chaldee says all the house or place of the Province, etc. see Joshua 17.14. Psal. 105.10, 11. Zeph. 2.5. etc. Sometimes it is also a Metaphor, Deut 32.9. For the Lords portion is his People, Jacob is the Cord of his Inheritance, that is, a People peculiar to himself, and segregated and divided from the World, see Psal. 16.6. the lines are fallen unto me in pleasant places, yea, I have a Goodly heritage—. Our Saviour, who is here speaking by the Prophet, uses this Metaphor to express the Figure or Delineation of the Church, etc. Hence it is said, 2 Cor. 10.15, 16. Not boasting of things without our Measure, that is, of other men's labours, but having hope when your Faith is increased, that we shall be enlarged by you according to our rule abundantly to preach the Gospel in the Regions beyond you, and not to boast in another man's line (or Rule) of things made ready to our hand, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regula, a Rule, signifies that space Measured by it, as if God had divided the World among the Apostles, that they should preach in their particular and respective precincts or allotted places. [Money] is put for Property or Estate purchased by Money, Exod. 21.21. for he is his Money, that is he purchased or bought him with his Money, and is to him as good as Money. 3. A Thing or Action is put for the Effect produced by that Thing or Action. THis kind of Metonymy is to be found distinctly in Nouns and Verbs, of which we are to note, that some are referred hither, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of Analogy, in which as I may speak, there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, connotation, or consignification, that is, when the Thing or Action is not to be understood strictly for the effect, but together with its Effect and consequent. In Nouns; Certain terms which signify [Affection] are put for their Effects, as 1 John 3.1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God. The Emphasis is great here, Love. as if Jehovah had said that he hath graciously given us his own very Love, whilst he adopts us into the privilege of Sonship. By bestowing this blessing he bestows himself, and makes himself one with us, for he is Love, 1 John. 4.8. [Mercy] is put for the Benefit and Commiseration that proceeds from it, Gen. 20.13. and 32.13. Mercy. I am less than the (or I am not worthy of the) lest of thy mercies, 2 Chron. 35.16. By the same Trope the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, emosyna, e●●t genus omne bene●●icii quod in miseros confertur, Beza. The word signifieth Mercy and Pity, therefore all our Alms must proceed from a Merciful and Pitiful heart. Alms what they give in Charity to the poor Matth, 6.1. Luk. 11.41. Act. 10.2, 4. Motum internum significat, quo inclinentur homines ad miserendum pauperis. Chamier; That is, It signifies an internal motion by which men are inclined to pity the poor. [Anger] is put for punishment or vengeance which proceeds from Anger, Psal. 79.6. Pour out thy wrath (or Anger) upon the Heathen, etc. Micah. 7.9. I will bear the Anger or Indignation of the Lord, etc. Rom. 2.5. But after thy hardness and impenitent heart treasurest up unto thyself Wrath against the day of Wrath, etc. see Rom. 3.5. and 4.15. and 13.4.5. Eph. 5.6. [Anger] is put for a Command given in Anger, 1 Sam. 28.18. Because thou obey'dst not the voice of the Lord, nor executed'st his fierce Wrath (or Anger) upon Amalek, etc. [Judgement] is put for Punishment and Castigation or Correction, Exod. 6.6. I will Redeem you (Israelites) with great Judgements, that is, great punishments upon Pharaoh, Pro. 19.29. Judgements (that is punishments) are prepared for Scorners, etc.— when I send my sore Judgements upon Jerusalem, that is, punishments, etc. see Ezek. 14.21. Rom. 2.3. 1 Cor. 11.29. 1 Pet. 4.17. It is put for Condemnation, Jer. 26.11. John 3.18, 19 2 Pet. 2.3. In 1 Cor. 11.29. It is said, he that eateth and drinketh unworthily, eateth and drinketh Damnation, but in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Judgement. [Sin] with the Synonymous terms is put for the punishment of Sin. Gen. 19 15. The Angels hastened Lot, saying arise, take thy Wife and thy two Daughters which are here, lest thou be consumed in the Iniquity of the City, that is, in the punishment of the City. Psal. 7.16. his sin (or mischief) shall return upon his own head, that is, the merited or condign punishment. See Jer. 14.16. Zach. 14.19. With a Verb, that signifies to bear or carry, it intimates the Gild and Conviction that preceds punishment, which must certainly follow, as Exod. 28.43. Leu. 5.1. and 20.20. and 22.9. Numb. 14.33. Ezek. 23.35, 49. and 18.20. and other places. [Work] is put for its reward, Leu. 19.13. the work of him that is hired (so the Hebrew) shall not abide with thee all night, until the morning. Jer. 22.13. Rev. 14.13. that they may rest from their Labours, and their works follow them. Sometimes it is put for the merit of the Work, Rom. 11.6. And if by Grace, than it is no more of Works? otherwise Grace is no more Grace. But if it be of Works, than it is no more Grace; otherwise work is no more work, here Grace and Work; that is to say, merit are opposed to each other. [Divination] or Augury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for the Price and Reward of it, Numb. 22.7. And, The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinations were in their hands, that is, (as in our Translation) the Rewards of Divination, which were to be given to Balaam. Labour is put for the profit or fruit it produces, Deut. 28.33. All thy Labours shall a Nation which thou knowest not, eat up. Psal, 78, 46. He gave their labour unto the Locust, Psal 105.44. They inherited the labour of the People, Psal. 128.2. for thou shalt eat the labour of thine hands, Pro. 5, 10. Eccl. 2.19. Isa. 45.14. Jer. 3.24. Ezek. 23.29. [Hunting] is put for Venison, got by Hunting, Gen. 25. 28. And Isaac loved Esau because he did eat of his Hunting, that is, his Venison, see Gen. 27.3. So much of Nouns, there are some Metonymies in Verbs as Verbs of Knowing, and such as betoken Affection or Operation, of which kind are Verbs that signify to know, which besides the bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or knowing, denote the motions, affections and effects, that are joined with knowledge, as Psal. 90. 11. Who knoweth the power of thine Anger? that is, who considers, or regards the power of thine Anger? so, as to awake from the sleep of sin, and seriously to repent? Israel doth not know, etc. Isa. 1.3. That is, considers not, nor takes notice of the Blessings the Lord gave it, Jer. 8.7. Luk 19.41. John 8 43. Why do ye not know my Speech, that is, approve it, and with a faithful Assent receive it? The Answer of Christ (giving the reason of this,) follows, viz. even because ye cannot hear my words, that is, so understand them, as to Embrace and close with them, for through the Devil's blinding of you, and your wilful choice, ye are of your Father the Devil, and the lust of your Father ye will do. [To know] is put for approbation, as Rom. 7.15. For that which I do, I know not, that is, (as our Translation hath it) allow not, Rev. 2.24. But unto you I say, and unto the rest in Thyatira, as many as have not this Doctrine, and which have not known the Depths of Satan (that is, have not approved of his Snares and deep Temptations.) To be [Conscious] signifies more than barely to know, which differ as much as Knowledge and Conscience, as Psal. 35.11. False Witnesses did rise up, and they asked me things that I knew not, that is, of which I am no ways conscious to myself, as Psal. 51.3. because I know mine Iniquities, and my sin is ever before me. Where the Prophet includes the terror of Conscience, and serious Contrition, 2 Cor. 5.21. It is said, He (that is, God the Father) hath made him, (that is Christ) to be sin for us, who knew no sin; that is who was not guilty of any sin, for he was most perfectly holy, and without sin— So that he was made sin in this sense, viz. The Father imputed our sins to him according to Esa. 53.6. And the Lord hath laid on him the iniquity of us all, or hath made the iniquities of us all to meet on him, etc. [To Know,] Is put for Estimation, or Judgement of any thing with respect to its value or worth, as 2 Cor. 5.16. Henceforth know we no man after the Flesh, that is, we do not value or esteem any man for external things, as Riches, Poverty, Honour, Disgrace, legal Privileges, etc.— After which follows, Yea though we have known Christ after the Flesh, yet now henceforth we know him, (viz. that way) no more; he speaks of the Estimation of Christ carnally or in a fleshly way, viz. in that state of humility, wherein he was placed, during his sojourning here— For in that respect we shall know him no more, but in his state of Exaltation, Grace, and Glory, we shall know, that is, value, esteem, and prise him; not for any legal Derivation, or Pedigree, with respect to his humane Nature, but, because he is the great Saviour and Intercessor exalted to Glory at the right hand of the Father, from whom we expect our great and glorious Deliverance, etc. To this belongs that phrase, Prov. 24.23. It is not good to know the face in Judgement; in which is a * Prosopolepsia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. a respecting of Persons, or an Estimation or Judgement by external appearance without respect to equity; as ver. 24. He that saith unto the wicked thou art Righteous, him shall the People Curse, etc. that is, from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a partial respect of persons, whereas we are advised, Prov. 25.21. If thine Enemy be Hungry, give him bread to Eat: And if he be thirsty, give him water to drink— For thou shalt heap Coals of fire upon his head, and the Lord shall Reward thee; This is a right Gospel Spirit, because it is so far from a Revengeful retaliation, that it commands Good for Evil. That which is said by Moses in his publication of the Commands of God, Deut. 1.17. viz. Ye shall not know faces in Judgement (so the hebrew) Deut. 16.19. Thou shalt not wrest Judgement, thou shalt not know persons, and Job 34.19. That accepteth not (or knows not) the persons of Princes, nor regardeth the rich more than the poor, is a speech of Jehovah, and agrees with Acts 10.34. Of a truth I perceive that God is no respecter of persons, etc. 2. Verbs of Cognition, or knowledge also concern the Will and Affections of the Heart. And so to know is to Love, cherish, and take care for, etc. As Exod. 1.8. And there arose a new King, which knew not Joseph, that is, he regarded him not, nor the good Acts which he had done in the Kingdom, the Chaldee says, One that did not confirm the decree of Joseph, So Gen. 39.6. Jud. 2.10. Prov. 12.10. & 29.7. 1 Thess. 5. 12. In other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know is of the same signification as Deut. 33.9. Ruth 2.10, 19 Psal. 142.4, 5. By a special and singular manner of the Holy Spirits speaking. The phrase [to know] is attributed to God, which denotes his special Providence, Love and Paternal Care, as Exod. 2.25. And God looked upon the Children of Israel, and God knew them, that is (as we translate it) he had respect unto them, 1 Chron. 17.18. Psal. 1.5, 6. and 37.17, 18. Jer. 1.5. and 24.5. Amos 3.2. (see Deut. 4.20.) John 10.27. 1 Cor. 8.3. 2. Tim. 2.19. etc. This term [to know] denotes also a trust and hearty confidence, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) or a certain persuasion, faith or assurance, given by the Holy Spirit to men endued with a saving faith, as Job 19.25. I know that my Redeemer liveth, that is, I have an absolute faith and confidence that it is so, and acquiesce in it, etc. To know the Name of the Lord, is by true faith to adhere to him, Psal. 9.10. For they that know thy Name will put their trust in thee. To know the Lord, is to believe and hope in him, Jer. 9.24. and 31.24. Hosea 2.20. John 17.3. etc. This is the knowledge by which many shall be justified, Esa. 53.11. The knowledge of Salvation, Luk. 1.77. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The knowledge of the Truth which is after Godliness, Tit. 1.1. 3. The very work or act, When [to know] is put for [to be able] or the interior faculty of operation, which is the principle of Actions, Esa. 56.10, 11. His Watchmen are greedy Dogs which can never have enough, (the hebrew says, which knew not fullness) Shepherds that cannot understand, or as the hebrew has it, that knew not to understand; the meaning is, that for their Covetousness, they cannot be satisfied, and for their blindness, and want of skill, cannot apprehend Divine things Aright. It is said Matth. 7.11. If ye then being Evil * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. know how to give Good things unto your Children, etc. That is, ye can (or are able) notwithstanding your natural Wickedness, do good to your own. This Trope is very frequent also in the Latin Tongue, etc. It is put for an Experimental sense of a Fact done, Mark 5.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. et scivit corpore, and she knew in her body, (in our Translation 'tis, she felt in her body) that she was healed of that plague. Hence by the same Trope or manner of speaking, 'tis said of Christ verse 30. And Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cognoscens in semetipso) knowing in himself that virtue had gone out of him, that is feeling and experiencing it. 1 Cor. 4.19. I will know, not the speech of them which are puffed up, but the Power, that is, I will experience how strong they are in the Faith, what zeal they have, and how powerfully the Holy Spirit has influenced them. More especially, by the term knowing, Conjugal Society is noted, as Gen. 4.1. and 19.5, 8. Numb. 31.17. Matth. 1.25. Luke 1.34. This was common with the Greeks and Latins, as Plut. in Alex. Neque aliam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscebat mulierem, that is, he knew no other Woman. Horat. Ignara mariti, ignorant of a Husband. [To Remember] Is put for the Will and Desire, Heb. 11, 15. If they had Remembered that Country from whence they came, they Might have had opportunity to have Returned, that is, if they had a mind or Desire to have Returned thither etc. which exposition is cleared in the following verse, viz. But now they desire a better Country, that is, an heavenly. See Isa. 44.21. Joh. 2.7. So Cant. 1.4. We will Remember thy love more than Wine, that is, by true Faith and sincere Love, we will cleave to thee for the great Affection thou hast vouchsafed us, which we esteem above all that's delightsome and precious (for such things are synecdochically noted by Wine) in this World; For the upright love thee, that is, the Regenerate sons of God, who truly know, and love Christ, and in Life follow him,) 2 Tim. 2..8, 19 Luke 22.19. 1 Cor. 11.24, 25. In a word, to Remember Christ is in a due and faithful sense and apprehension to be united to him, and to live to him alone, whereas on the contrary, Oblivisci Jebovae cordis contumaciam Infidelitatem & impietatem importat. [To forget God] Imports Unbelief, wickedness and Stubbornness of Heart, as Hosea 4.6. My People are destroyed for lack of knowledge: Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest to me; seeing thou hast forgotten the Law of thy God, I will also forget thy Children. See 2 Pet. 1.9. Jam. 1.25. Ezek. 22.12, etc. Sometimes to Remember signifies a consequent speech, or an external real effect, as Esth. 2.1. Ahasuerus Remembered Vashti, when by the second verse it is evident that he was discoursing of her with his Ministers. Ezek. 23.19. Yet she multiplied her Whoredoms in calling to mind the days of her youth, etc. that is, both calls to mind, and in that very act exercising her former spiritual Whoredom. In what sense Remembrance and Oblivion are attributed to God, will be seen hereafter. [Verbs of Affections] as [to love] or [to hate] are put for the actions themselves, which either really or according to the custom or opinions of men are the Results of such Affections— The verbs odi and diligo, to hate and love, do sometimes denote contrary Affections. 1. To love signifies seeking and desiring as Luke 11.43. ye love, (that is ye seek or desire) the uppermost seats, etc. John 3.39. and 12.43. 2 Tim. 4.8. 'Tis put for (to be wont) as Matth. 6.5. Hypocrites love (that is, they are wont) to pray standing. See Psal. 11.5. Prov. 21.17. 2 Tim. 4.10. Demas hath forsaken me, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) having loved this present World, which Erasmus well renders hath embraced this present world; that is, Demas would not be a Companion of sufferers, but his desire, and seeking was to have good and happy days in this World. 2. [To Love] signifies to prefer, regard, or take care of one thing more than another. To which [to hate] is opposed, which signifies disregard, less care, and neglect of one thing more than another, as Gen. 29.31. with verse 30. John 12.25. He that loveth his ( * In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is, he that loveth his soul, etc. and hateth his soul, etc. Life) shall lose it; and he that hateth his ( * In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is, he that loveth his soul, etc. and hateth his soul, etc. Life) in this world shall keep it unto Eternal Life. This is expressed, Matth. 16.25. Thus, For whosoever will save his Life, (in the Greek 'tis, his Soul) shall lose it, and whosoever will lose his Life (or Soul) for my sake, shall find it. By the phrase (to Love his Soul,) is meant a will and resolution to preserve Life, even by the denial or abnegation of the Name of Christ. And (to hate his Soul) signifies, that in comparison of the Name, Profession, and Truth of Christ, the preservation of this Life is a thing not at all valued, but that we are ready rather than deny him to suffer even unto Death. It is said Luke 14.26. If any man come unto me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters, yea and his own Soul (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) also, he cannot be my Disciple. This Text does not enjoin us to hate our Relations (for we are Commanded to Love even our Enemies, Matth. 5.44. Luke 6.27.) But the meaning is, that he that can or will prefer the comfort of Society of his Natural Relations before Christ and his Gospel is not worthy to be his Disciple. See Psal. 109.16, 17. Prov. 8.36. and 17.19. and 13.24. 3. It notes a declaration of an external Gesture, which is wont to be the result of Love, as Mark 10.21. Then Jesus beholding him loved him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies not that Christ approved his answer, or had therefore any singular or peculiar respect for him, but, (as it were) sweetly smiled upon him, looking upon his talk to be childish and ridiculous, even as we smile upon Children, when they prattle of such things as are in themselves simple. [Verbs of Operation] as [to do] are put for acquisition or gain, which is the effect of Action and Labour, as Gen. 12.5. The Souls they had made in Charan, that is, acquired or gotten there. Gen. 30.30. And now when shall I * Quando faciam ego pro domo mea. make for my house also? that is, when shall I provide or take care to get so much as will be sufficient for my Family. Hence 'tis said, Matth. 25.16. Then he that had received the five Talents went and traded with the same, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and made them other five Talents, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he gained them, as verses 17, 20, 22. it is expounded. [To Judge,] besides its proper signification, denotes also the Consequent actions, as Castigation and Punishment, Gen. 15.14. 2 Chron. 20.12. Psal. 9.19.20. Acts 7.7. Heb. 13.4. Condemnation John 3.18. Rom. 14.3. Freeing, Delivering or Absolving, Psal. 35.24. Rom. 6, 7. etc. The Matter of which a thing is made, is put for the thing made. THE [FIRR-TREE] of which Lances were made is put for lances, Nah. 2.3. The Firr-trees shall be terribly shaken. 'Tis put for Musical Instruments, 2 Sam. 6.5. And David and all the House of Israel played before the Lord on all Firr-wood, (so the hebrew) that is, as in our Translation, on all instruments made of firr-wood, as the following words show, viz. on Harps, and on Psalteries, and on Timbrels, and on Cornets, and on Cymbals. [Brass] is put for Fetters or Shackles made of Brass, Lam. 3.7. * ●●aes me●●m fecit aggravari. He hath made my Brass heavy, that is my chain, or fetters, whereby my legs are shackled. See Judg. 16.21. 2 Sam. 3.34. Ezek. 24.11. and 16.36. You may see more Examples, Psal. 68.30. 2 Sam. 7.2. Jermiah. 4.20. Habak. 3.7. [Gold and Silver] are put for things made of them, 1 Chron. 29.2. Psal. 115.4. Their Idols are Silver and Gold, Ubicunque Auro & Argento (quae nomina, ut & reliquorum metallorum, apud Hebraeos, plurali carent) numeralia nomina juncta leguntur, pro siclis ejusdem Metalli usurpantur. Junius in Gen. 24.22. that is, made of Silver and Gold. 2. For Money or Currant Coin, Gen. 23.9, 16. Gen. 24.22. 2 Kings 5.5. 1 Chro. 21.22, 24. Gen. 20.16. Deut. 22.19, 29. Cedar is put for Caedar-work, or Tables made of that Wood, Zeph. 2.14. Iron is put for an Axe, 2 Kings 6.5. For Fetters, Psal. 105.18. Corn is put for Bread, Lam. 2.12. with Chapt. 4. verse 4. Wood and Stone are put for Vessels made of them, Exod. 7.19. Stone is put for an Idol made of Stone, Jer. 2.27. & 3.9. And for a pound weight, Deut. 25.13. 2 Sam. 14.26. Prov. 11.1. See more examples, Esa. 34.11. Zach. 4.10. and 5.8. Gen. 28.18, 22. with verse 11. Wood is put for a House made of Wood, Jer: 21.14. I will kindle a Fire in the Forest thereof, that is, in the House of Jehovah, In the House of the King, and in the Houses of the Nobles, which were built of precious materials brought from the Forest of Lebanon, Jer. 22.7. 2 Kings 25.9. 2 Chron. 36.19. Jer. 52.13. etc. CHAP. II. Of a Metonymy of the Effect. A Metonymy of the Effect is, when the Effect is put for the Efficient Cause, which is done three ways, as, 1. When the Action or the Effect is put for the Author or Person effecting. 2. When a thing Effected by an instrument, is put for the Instrument or Organical Cause. 3. When the Effect is put for the thing or action Effecting. 1. The Action or Effect is put for the Author or person Effecting. AS Gen. 15.1. I am (says Jehovah to Abraham) thy exceeding great Reward, that is, I am a most liberal giver of Reward, Deut. 30.20. He is thy Life and length of Days, that is, he is the Cause of it, Gen. 49.18. I have waited for thy Salvation, that is, the promised Messiah, the Author of Salvation, as Luke 2.30. Where Simeon says, Mine eyes have seen thy Salvation, that is Christ. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All flesh shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Salvation of God, that is, a Saviour, See Esa. 49.6. etc. Psal. 3.3, 4. and 106.20. and 27.1. Thou art my Light, Salvation, Strength, etc. that is, the Author and Cause of them; so Psal. 18.2. and 22.20. and 33.20. and 46.2. Jer. 16.19. and 23.6. John 11.25. and 14.6. 1 Cor. 1.30. Eph. 2.14. 1 John 5.20. And Heb. 5.9. Rom. 15.5, 13. 2 Cor. 1.3. Luke 1.50. Luke 11.14. And he (viz. Jesus) was casting out a Devil, and it was Dumb; that is, he made the man (in whom he was,) dumb, or suffered him not to speak, and so was the cause of dumbness. See Matth. 9.32, 33. and Mark 9.17, 25. Luke 13.11. It is said, Gen. 26.35. That Esau's wives were a grief of mind (or as the hebrew says, bitterness of Spirit) unto Isaac and Rebecca, that is the Cause of sadness and trouble of Spirit. See Gen. 25.23. Nehem. 12.31. Rom. 13.3. Rulers are not a terror (that is a cause of terror) to good men. 2 Cor. 1.14. we are your rejoicing, as ye are ours— (the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies glorying or boasting) that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, timor. the cause of your rejoicing or glorying, inasmuch as we instructed you in the Gospel which is the way of Salvation, and you likewise are our glory, inasmuch as we have won you to Christ, 1 Thess. 2.19, 20. Rom. 5.2. 2. When a thing Effected by an Instrument, is put for the Instrument or Organical Cause. GLory is put for the Tongue, Psal. 16.9. My Heart is glad and my glory rejoiceth, that is, my Tongue, because it is the Organ by which God is (and aught to be) glorified, suitable to Acts 2.26. Therefore did my heart Rejoice and my Tongue was glad. See Psal. 30.12, 13. and 5.7, 9 [Power] is put for the Organ exerting power, as Rom. 1.16. The Gospel is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the power of God unto Salvation to every one that Beleiveth, that is, the Gospel is the means or organ by which God exerts or puts forth the power of his Salvation to Beleivers, Eph. 1.19. [Victory] is put for the Instrument of overcoming, as 1 John 5.4. This is the victory that overcometh the world, even your Faith— that is, the Instrument of victory, Eph. 6.16. Life is put for the means of its preservation, Deut. 24.26. No man shall take the nether or the upper Millstone to pledge, for he taketh a man's Life (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul) to pledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nephesh. that is the Instruments that are necessary for the preservation of Life Prov. 7.27. Life is put for food or maintenance, Luke 15.12. He divided unto them, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Life,) that is his Estate, or as we translate it, (his living) Hesiod lib. 2. calls money the soul of a man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. When the Effect is put for the Thing or Action Effecting. THis Species of a Metonymy is distinctly found in Nouns and Verbs, as when the Effect is put for the cause materially, as 2 Kings 4.10. There is death in the pot— that is, deadly poison, which will cause Death. So Death is put for great perils and dangers, troubles or Calamities which cause Death. Exod. 10.17. Rom. 7.24. 2 Cor. 1.10. and 11.23. And for the Plague, Rev. 6.8. See Prov. 11.23. Jer. 3.24. Shame is put for an Idol, Jer. 11.13. Host 9.10. The reason of the Name you may see Jer. 48.13. And Moab shall be ashamed of Kemosh, as the house of Israel was ashamed of Bethel their confidence. See Ezek. 44.18. Hosea 12.1. Ephraim daily increaseth lies and desolation, that is, he commits such evils, that nothing can be expected but Desolation and Calamity. See more Examples, Lam. 2.14. 1 Cor. 12.6, 8. 1 Cor. 14.3. He that prophesyeth, speaketh unto men * So the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Edification, and Exhortation, and Comfort, that is an Edifying, Exhorting, and Comforting speech. Sometimes the Effect is put formally for the Cause. as Deut. 30.15. I have set before thee this day, Life and Good, Death and Evil, that is, I have clearly showed, and laid before thee what is the cause and original of each, or for what cause and reason, either of these was to come upon thee, viz. To Love and obey God brings Life and Good; but Rebellion, Sin, and Disobedience brings Death and Evil, as the following verses make evident. This is called, Jer. 21.8. The way of Life and Death. See more Deut. 32.47. Prov. 19.3. and 20.1. Esa. 28.12. This is rest, that is, the Cause of rest, or the way and manner of arriving to it. Hosea 4.18. Their drink is sour (or gone) that is, their cause of recess from God, or that which made them backslide, as verse 11. Whoredom and Wine, and New Wine take away the Heart. Which words, (viz. take away the Heart) are Emphatical, for they denote that they were (as it were) wallowing in these Evils, when they gave themselves to Whoredom and Drunkenness. They saw and knew what was better, Video Meliora, proboque Deteriora sequor. Ovid. and approved them, but they followed the worse, and so the Devil keeps them that are drowned in these Wickednesses (as it were) Captives, 2 Tim. 2.26. for the hebrew word here, is used when they speak of such as such as are taken and detained by force, Gen. 14.11, 12. Josh. 11.19, 23, etc. Micah 1.5. What is the Transgression of Jacob? Is not Samaria? And what are the High Places of Judah? Are they not Jerusalem? That is, as Kimchi (in lib. Radicum) expounds it, what was the Cause of the defection of Jacob? Was it not the Cities of Samaria, etc. See Hab. 2.5. John 3.19. And this is the Judgement or Condemnation, that is, the cause of it, John 12.50. And I know that his Commandment is Life Everlasting; that is, the Cause or Organ by which Everlasting Life is obtained, for he speaks of saving knowledge by the Gospel, Rom. 7.7. Is the Law sin, that is, the Cause of sin in or by itself? So Rom. 8.6. For to be carnally minded is Death: But to be Spiritually minded is Life and Peace, that is, the cause of Death, and the Cause of Life and Peace, as verse 10. See Phil. 1.13. Heb. 6.1. and 19 14. and Rom. 6.23. [In Verbs,] To JOY and REJOICE, are put for to be freed, or delivered from Evil, and to be or do well, which is the Cause of Joy, Psal. 70.4. Let all those that seek thee Rejoice, and be glad in thee— that is, let them be freed from all evil, that they may have cause of Joy. The Cause and Effect are joined, Psal. 5.11, 12, 13. To be Ashamed and Confounded signifies a falling into calamities, and be exposed to violence which is the Cause of Confusion, Psal. 25.1, 2. and 3.19, 20. and 31.1, 2. and 119.115, 116, etc. [To please] signifies good behaviour and honest respect, which is the cause of complacency, as Rom. 15.2. Let every one of us please his Neighbour for good to edification. See Erasmus upon the place, 1 Cor. 10.33. [Hast or Flight] is put for Shame and Confusion, Esa. 28.16. He that beleiveth shall not make haste, that is, he shall not be confounded, as Rom. 9.33. and 10.11. 1 Pet. 2.6. The Effect and Consequence of Confusion is flight, or a hasty getting away from the sight of men— This also signifies calamities and punishments as limited before. See Psal. 74.15. Esa. 28.28. Eccl. 11.1. Job 28.5. Psal. 104. 13, 14. Esa. 47.2. and 33.12. Josh. 11.8. and 13.6. CHAP. III. Of a Metonymy of the Subject. THIS kind of Metonymy shall be handled under five Heads. 1. More generally when the Recipient, or receiving Subject is put for the Adjunct. 2. More especially, when the thing Containing is put for the thing Contained, or Place for the thing Placed. 3. When the Possessor is put for the thing Possessed. 4. When the Occupant Object or Subject is put for that which it is concerned about. 5. When the thing Signed is put for the Sign. 1. The Recipient or Receiving Subject is put for the Adjunct. THE HEART is put for Wisdom, (where the Scripture tells us the seat of Wisdom is) as Prov. 2.10. and 11.29. and 15.14. and 16.21. Prov. 6.32. Who so committeth Adultery with a Woman, lacketh a Heart, (so the hebrew is) that is- lacketh Wisdom and Understanding. See Prou. 7.7. and 9.4, 16. and 10.13, 21. In which places by the phrase (wanting a Heart) is to be understood of an unwise person or a fool, by which words the Scripture expresses unbeleiving and Wicked men, as Prov. 8.5. O ye simple understand subtlety, and ye fools understand an Heart (so the hebrew) that is, wisdom. Prov. 15.32. He that heareth reproof possesseth (or acquireth) an Heart, that is, (as the Chaldee renders it) Wisdom. See Prov. 28.26. He that trusteth in his own heart is a fool, that is, he that depends on or confides in his own understanding and prudence, or he that is wise in his own Eyes, as Esa. 5.21. So Host 7.11. and 4.11. The [Heart and Reins] are put for inward thoughts and affections, Psal. 73.20, 21. and 51.7, 8. Prov. 23.16. God searches the Heart and Reins, Psal. 7.9, 10. and 26.1, 2. Jer. 11.20. and 17.10. and 20.12, This is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Act. 1.24. The knower of Hearts, Matth. 20.21. 'Tis put for the desires of the soul expressed in Prayer, as Psal. 62.8. Pour out your heart before him, that is, the desires of your heart, Lam. 2.19. The New or inward man is put for the condition or state of the Converted or regenerate soul. And Old or outward man is opposed to it. See Rom. 6.6. Eph. 4. 22.2 Cor. 7.1. Heb. 23.1. 2 Cor. 5.17. Rom. 12.2. and 8.2, 5. 2 Cor. 4.16. 2. The Thing Containing is put for the Thing Contained, and Place for thing Placed. MOunt Carmel is put for the Trees there Jer. 46.18. As Carmel by Sea, that is, as the Trees of Mount Carmel are drawn by Sea, so shall he lead them Captives: So says Rab. Kimhi, blessed be thy basket, Deut. 28.5. That is the meat or provision in it. A Desert is put for the wild Beasts there, Psal. 29.8. with Deut. 8.15. A House is put for the Family, Children, and Domestics, Gen. 7.1. Come thou and all thy House into the Ark. 2 Sam. 7.11. The Lord telleth thee that he will make them an House, that is, give thee an offspring or posterity to possess the Royal Dignity, 1 Chron. 10.6. Psal. 49.12. Luke 19.9. etc. It is also put for a People or Tribe sprung from any Family, as Exod. 2.1. Ezek. 3.1. and 27. 14. etc. [Islands] are put for their Inhabitants, and so for the Gentiles which possessed all the Islands in the Mediterranean Sea, Esa. 41.1, 5. Keep silence before me O Islands— The Isles saw it and feared, etc. See Esa. 42.4. The Isles shall wait for his Law, Esa. 51.5. The Isles shall wait upon me. The [Sea] is put for Maritine Inhabitants, or Seamen that dwelled near the shore. Ezek. 26.17. How art thou destroyed that wast inhabited of the Seas (so the hebrew) So Esa. 60.5. The abundance of the Sea shall be converted unto thee, that is, the Gentiles which dwell near the Sea, as the following words show. See Hag. 2.7, 8. Deut. 33.19. They shall suck the abundance of the Seas, that is Goods and Merchandise brought by Sea. A [Table] is put for Meat. Psal. 23.4, 5. Psal. 78.19. A Mountain for Mountainous places, Josh. 13.6. Judges 7.24. etc. Mountains and Hills are put for Idols, which were Worshipped there, Jer. 3.23. Mountains and Valleys for their Inhabitants, Micah. 1.4. The Mountains shall be Molten under him, and the Valleys shall be Cleft— that is, the Hearts of those that inhabit them shall wax soft. See Psal. 68.2, 3. and Psal. 97.4, 5. They put to flight the Valleys toward the East, and toward the West, that is, such as dwelled in the Valleys, 1 Chron. 12.15. The [World] is put for Mankind, John 3.16. and 12.19. 2 Cor. 5.19. 1 John 2.2. and 5.19. 'Tis put for the wicked who are the greatest part of mankind, John 1.10. and 7.7. and 14.17. and 15.19. and 16.20, 23 and 17.9, 14. 1 Cor. 11.32. 1 John 3.1. and 4.5. and 5.4, 5. Hence the Devil is called the Prince of this world, John 12.31. and 14.30. and 16.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes of the world, Eph. 6.12. The God of this world, 2. Cor. 4.4. Which is expounded, Eph. 2.2. In time past ye walked according to this world, according to the Prince of the Power of the Air, the Spirit that Now worketh in the Children of Disobedience. The [World] is put sometimes for those are converted and believe, as Illyricus says alleging John 6.33. The Bread of God is he which cometh down from Heaven, and giveth Life unto the world, that is, to beleivers, and John 14.31. But that the world may know that I love the Father, etc. Yet Glassius thinks that the whole race of mankind is rather to be understood in both places, as verse 51. the Bread which I will give is my Flesh, which I will give for the life of the World, for this giving of Life, is not an actual conferring of it by Faith, but rather an acquisition or purchase of life for them, in which sense Christ is called the light that enlightens every man that cometh into the world. In the other text, John 14.31. Christ signifies by those words, that he was therefore to die, that he might deliver mankind from the power of Satan. (2.) That this Redemption of mankind should, by the Word of the Gospel be revealed to the whole World. For he says not, let me die that I may show that I love the Father, but that the World may know that I love the Father. Which knowledge was had, when the Gospel was promulgated through the whole World by the Apostles. Camerarius in his Notes on John 17.21. That the World may believe that thou hast sent me, says, that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world we are to understand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as shall be saved— But Glassius says, that it signifies all men universally, as John 3.17. For God sent his Son that the world through him might be saved— For though all men are not actually saved, in regard of their proper contumacy and impenitency, yet a spiritual Unity for believers is prayed for, and that the World might believe, that is, that all men should be converted to the true knowledge of the Messiah, although very many remain in Unbelief and Wickedness, who shall have no share in this Redemption. [Ships] are put for the Men in them, Esa. 23.1. Howl ye Ships of Tarshish, that is, ye Mariners and Merchants, etc. So verses 10.14. [A Nest] is put for the Young ones, Deut. 32.11. As an Eagle stirreth up her Nest, that is, the Young Eagles, as is clearly showed in the following words. [Ophir] (A Country in India abounding with Gold) is put for Gold brought from thence, Job 22.24. Then shalt thou lay up Gold as Dust, and Ophir as the Stones of the Brooks, that is, Gold brought from Ophir; Abundance of Gold is denoted by the whole phrase, and Metaphorically, great felicity. A [Cupid] is put for the Wine or Liquor in it, Jer. 49.12. Ezek. 23.32. 1 Cor. 10.21. Ye cannot drink the Cup of the Lord and the Cup of Devils. Luke 22.17. It is said in the last Paschal Supper, And he took the Cup and gave thanks, and said take this, and divide it amongst yourselves, that is, the Wine not the Cup; for verse 18 he says, I will not drink of the fruit of the Vine, until the Kingdom of God shall Come, So Luke 22.20. We have the same Metonymy, about the Eucharistical Cup of the Lords Supper, and 1 Cor. 11.25, 26, 27. Of this Cup Christ says, that 'tis the New Testament in his Blood, but the containing vessel cannot be understood, but the thing contained, viz. The Wine, which is Sacramentally the Blood of Christ, Matth. 26.28. Mark 14.24. See more 1 Cor. 10.16, 21. 1 Cor. 11.26, 27. Matth. 26, 27. Mark 14.23. 1 Cor. 11.28. [The Names of Countries] is frequently put for their Inhabitants, as Egypt for Egyptians, Gen. 17.15. Ps. 105.38. Ethiopia, for Ethiopians, Ps. 68.31, 32 Sheba for Sabeans, Job 1.15. and 6.19. See Esa. 43.3, 4. Judea and the adjacent Countries about Jordan, are put for their Inhabitants, Matt. 3.5. Macedonia and Achaia for Christians living there, Rom. 11.26. The Land of Egypt is put for spoils brought from thence, Jer. 43.12. [The Grave] is put for the Dead that are buried in it, as Esa. 38.18. The Grave cannot praise thee, Death cannot celebrate thee, that is, they that are Dead and Buried, the reason follows, They that go down into the Pit cannot hope for thy Truth, ver. 19 The Living, the Living, he shall praise thee. See Psal. 6.6. Psal. 115.117. [The Earth] is put for the Inhabitants of the Earth, Gen. 6.11. The Earth was also corrupt before God, and the Earth was filled with violence, which is expounded in the next verse, for all flesh had corrupted his way upon the Earth. So Gen. 11.1. and 18.25. and 19.31. and 14.30. 1 Sam. 14.29. 2 Sam. 15.23. Prov. 28.2. Esa. 24.20. Matth. 5.13. [The Ends of the Earth] are put for the Inhabitants of the extremest parts thereof, Psal. 22.27, 28. Psal. 67.8. A [Theatre] (the place where Plays and Shows are seen) is put for the sight itself, 1 Cor. 4.9. Where the Apostle Paul Metaphorically says of himself, For we are made a Theatre (so the Greek) unto the World, and to Angels, and to Men— As if he had said, we are derided, hated and abused by the World, and that not in a corner, but as if the whole Earth were gathered together in one Theatre to satiate and please themselves with beholding our miseries. A [City] is put for Citizens, Jer. 4.29. The whole City shall flee— Shall go into Thickets, and climb upon the Rocks. So Esa. 14.31. Jer. 26.2. etc. Jerusalem, Chorazin, Bethsaida, Capernaum are put for their Inhabitants, Matth. 3.5. Mark 1.5. Matth. 23.37. and 11.21, 23. Act. 18.25. Jud. 5.7.11. etc. To this by Analogy may be referred these that follow. [Heaven] is put for God, who is said to dwell in the Heavens, and there manifests his Glory and Majesty to Angels and glorified Spirits, Psal. 73.9. They set their Mouth against the Heavens and their Tongue walketh through the Earth, that is, they licentiously vent their blasphemies against God, and contumelious words against Mankind. See more Examples in Dan. 4.23. with verse 22. and 29. 1 King 8.32. Matth. 21.25. The Baptism of John whence is it? from Heaven or of Men? that is, from God, or men, So Luke 20.4. Luke 15.18. Father I have sinned against Heaven, that is, against God. [The Heart] is put for the Soul, which is radically in the Heart as its proper seat, Psal. 24.3, 4. and 84.3. 1 Pet. 3.4. Heb. 13.9. etc. The [Belly] is put for the Heart, which (viz. heart) is likewise put for the Soul and its acts and cogitations, Job 15.35. Prov. 18.8. and 20.27. and 26.22. and 22.18. Hab. 3.16. John 7.38. 3. The Possessor is put for the thing possessed. GEN. 15.3. Behold the Son of mine house * So the Hebrew. inherits me, that is, my Goods and Estate, Deut. 9, 1. To possess Nations greater and mightier than thyself, that is, the Countries of the Gentiles, for the People themselves were not to be possessed but cut off by the Command of God, as verse 2, 3. See 2 Sam. 8.2. Psal. 79.7. For they have devoured Jacob, that is, his Riches and Goods. The [Prince] is put for his Jurisdiction, Matth. 2.7. And thou Bethlehem in the Land of Juda, art not the least among the Princes of Juda, that is the Principalities or Prefectures of Juda, who were distinguished by thousands, as 1 Sam. 10.19. The [Name] of God is put for Oblations offered to him, as Josh. 13.33. The Lord God of Israel was their Inheritance, (viz. the Levites,) which is expounded, verse 14. Only unto the Tribe of Levi he gave no Inheritance, the Sacrifices of the Lord God of Israel made by fire are their Inheritance, etc. and Josh. 18.7. The Priesthood of the Lord is their (the Levites) Inheritance— Deut. 10.9. The Lord is his Inheritance. etc. See Ezek. 44.28. [Christ] is put for the Church (or believers who are his peculiar People, Tit. 2.14. 1 Pet. 2.9.) Matth. 25.35. For I was an hungered and ye gave me meat, etc. says Christ and verse 40. Act●● 20. ●●. Phil. ●●. 12. Ps. 16.6. 〈◊〉. 5.30, 32. It is thus expounded, In as much as ye have done it unto one of the least of th●●se my Brethren, ye have done it unto me. Acts 9.4, 5. Saul, Saul, why pers●●cutest thou me? I am Jesus whom thou persecutest, whereas verse 1, 2. It is said that Saul persecuted the Disciples of Christ. So 1 Cor. 12.12. So also is Christ, that is, his Church, hath many Members, and many Believers do constitute one Body of Christ, or one Church, for it follows, v. 13. For by one Spirit are we all baptised into one Body, Christ therefore is put for his Mystical Body, or which is the same thing, that which properly belongs to a body is attributed to Christ, because of his Mystical Union with Believers. For the same Reason the Afflictions of Christ are called the Afflictions of the Saints, Col. 1.24. Upon which place Lyranus says thus, The Passions or sufferings of Christ are twofold, one he endured in his own proper Body, as Hunger, Thirst, yea even Death, and in this sense there was nothing to be filled up— The other he suffers in his Members who are Believers, when they are persecuted, afflicted, and oppressed for his sake. And this is the meaning of the Apostle here when he says, who Now rejoice in my sufferings for you, and fill up that which is behind of the Afflictions of Christ in my Flesh for his Body's sake which is the Church. 4. The Object is put for That which it is Conversant about. CHrist Jesus is put for his Doctrine, 2 Cor. 11.4. For if he that cometh Preacheth another Jesus whom we have not preached, that is, another better Doctrine of Christ, which he calls another Gospel, etc. Eph. 4.20. But ye have not so learned Christ; If so be that ye have heard him, and have been taught by him, as the Truth is in Jesus etc. This is to be understood of the Doctrine of Christ. [God] is put for Worship appointed for his Honour, as Exod. 32.1. And they (that is the Israelites) said unto him (viz. Aaron) up, make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods, that is, as Brentius, Gerhard, and others expound it, Institue nobis publica sacra, etc. Brent. 〈◊〉. in loc. Gerrhard. To●●. 3. lo●●or. de lege dei S. 92. Institute some public form of Worship for us, or some visible sign of God's presence (as afterwards was the Tabernacle, the Ark and Mercy Seat, Exod. 40.34, 35. Numb. 7.84.) possibly some such thing as they had seen in Egypt; for now they were turned in their Hearts to Egypt, Acts 7.39, 40. [Glory and Strength] are put for the Praise and Celebration of Glory and Strength, as Psal. 69.1. Give unto the Lord Glory and Strentgh, that is, give him the Praise of his Glory and Strength. See Psal. 8.2. Out of the Mouths of Babes and Sucklings, hast thou ordained Strength, that is, the Praise and Celebration of his Strength and Omnipotency, as it is expounded, Matth. 21.16. So Psalm 96. 6, 7. verses. [Sin] is put for Sacrifice or Sin-offering, Exod. 29.14. The Flesh of the Bullock, etc. Thou shalt not burn without the Camp, it is a sin: (so the Hebrew) that is, (as our Translation renders it) a Sin-offering, Hosea 4.8. They Eat up the sin of my People, that is, the Sacrifice, or sin-offering, for sin has a threefo●●d acceptation. (1.) It signifies the Transgression of God's Law, 1 John 3.4. vid. Burr. on Hosea. (2.) Punishment for sin, he shall bear his sin, Leu. 20.20. and 29. and 24.15. Numb. 9.13. and 18. 22. Ezek 23, 49. (3.) Sacrifice offered for sin, Leu. 10.17. Why do you not eat the sin of the holy place, (for so the words are to be read, that is, the sin-offering. In this sense that text is to be understood, 2 Cor. 5.21. Christ was made sin for us, that is a sin-offering, according to Isa. 53.10. If thou shalt make his Soul Sin * delictum, reatus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Translation renders it, when thou shalt make his soul an offering for sin; explained, Eph. 5.2. Christ hath given himself for us an offering and a sacrifice to God for a sweet smelling savour: For he is the true propitiatory sacrifice for our sins whom the old Typical oblations adumbrated or shadowed forth. That phrase of the Apostle Paul's, 2 Cor. 5.21. For he hath made him to be sin for us, who knew no sin, is borrowed from Esaias, upon which D. Franzius thus expresses himself. How Christ was made sin may be plainly and perfectly declared from the Beasts allotted for Sacrifices, when by imputation of the sins of the People to them they became unclean, yea sin, and so were slain and sacrificed, etc. By which words the reason of this Tropical speech, whereby Sin is taken for Sacrifice is noted; Illyricus says, These Sacrifices were so called, because the sins of the People, (with respect to punishment) were after a certain manner by Imputation transferred upon them, not that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to expiate Cl. Script. part. 1 Col. 858. [Promise] is put for Faith, which embraces or receives the gracious promise of God, Rom. 9.8. Children of the promise, that is, of Faith, which receives the gracious and free promise of Christ. They are called Sons by a Metaphor, with respect to Abraham who is by the Holy Spirit called the Father of Believers, Rom. 4.16. As if he had said, they that tread in the steps of Abraham, and are a like unto him in Faith. See Rom. 4.12. Gal. 3.7, 29. and 4.28. etc. [Blood] is put for bloody-men, or those that are malicious and ready to spill blood or perpetrate any villainy, Esa. 33.5. That stoppeth his Ears from hearing of blood, that is, hearkens not to them who conspire or confederate to commit Murder, slaughter or other wickedness bifor that is synecdochically noted by the word Blood.) See Prov. 1.10, 11, 12, etc. [The Subject or Argument] of Writing is put for the writing itself, 1 King 8.21. The Ark wherein is the Covenant of the Lord, that is, the tables wherein the Covenant was written. Exod. 34.28. So Rom. 9.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Testaments or Covenants, that is, the two tables of the Covenants, as they are expressly called, Heb. 9.4. So the Old Testament is taken for the Books wherein it was written and contained, 2 Cor. 3.14. which is common in our vulgar speech to take the Old and New Testament for the Books wherein they are written. 5. The thing Signified is put for the Sign. THE thing signified is sometimes put for the sign materially, that is, for the thing itself, which is the Sign 1 Chron. 16.11. Seek the Lord and his strength, that is, the Ark of the Covenant, which was a sign and symbol of his presence and strength. So Psal. 78.61. Psal. 105.4. Whence it is expressly called the Ark of the strength of God, Psal. 132.8. Ezek. 7.27. The Prince shall be Clothed with desolation, that is, with a garment denoting mourning and desolation; 1 Cor. 11.10. A Woman ought to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power on her Head, that is, a garment signifying that she was under the power of her Husband. Sometimes the thing signified is formally put for the Sign, that is, for the term or appellation of the sign, as Exod. 8.23. And I will put Redemption between my people and thy people, that is, the sign or token of Redemption. Deut. 16.3. Seven days shalt thou eat unleavened Bread therewith even the bread of Affliction, that is, a sign, monument or Memorial of the Affliction, which you endured in Egypt. By this Trope Bread is called the Body of Christ, and Wine is called his Blood, Matth. 26.26, 28. Mark 14.22, 24. 1 Cor. 11.24, 25. that is, a Sacramental sign and symbol of his Body and Blood, instituted in remembrance of him. CHAP. IU. Of a Metonymy of the Adjunct. A Metonymy of the Adjunct is seven fold. 1. When the Accident is put for its Subject in kind. 2. When the Thing contained is put for the Thing containing, or a thing in a Place, is put for the place. 3. When Time is put for things done or existing in time. 4. When the Opinion of men is put for the Thing itself. 5. When the Occupatum, or Subject concerned is put for its object. 6. When the Sign is put for the thing signified. 7. When a Name is put for a person or thing. Of these in Order. 1. When the Accident is put for its Subject in kind. THE Abstract is put for the Concrete, Gen. 42.38. Shall ye bring down my hoaryness (or grey headedness so the hebrew) with sorrow to the Grave, that is, me that am now an old man, grey and decrepit with Age. 1 Sam. 15.29. The Eternity (or strength) of Israel shall not lie, that is, the Eternal and strong God of Israel. 2 Sam. 9.12. And all the Habitation of the house of Ziba were Servants unto Mephibosheth, that is, his whole Family, or all that dwelled in his house (as we translate it.) Job 5.16. Iniquity stoppeth her Mouth, that is, wicked men are compelled to be silent before God, Job 32.7. Days should speak, and multitude of years should teach wisdom, that is, ancient men that are arrived to a great Age or many days. See Psal. 12.1. Psal. 68.18. Thou hast led Captivity Captive, that is, such as were in Captivity, as Esa. 49.24. and Jer. 29.14. or actively, making those Captives, that kept us in Captivity, as the World, Sin, Death, and the Devil. So Eph. 4.8. Col. 2.12, 13, 14, 15. etc. Psal. 110.2, 3. From the Dew of the Morning thou hast the Dew of thy Nativity, that is, thy Children; who, as dew seems to be generated of the morning moist air and then appears scattered in innumerable drops, so shall thy Children be begotten by the Preaching of the Gospel in innumerable numbers. More examples you may see, Prov. 23.21. Esa. 57.13. Psal. 144.3.4. Psal. 90.8, 9 Jer. 2.5. Ezek. 44.6. And you shall say to the Rebellion (so the hebrew) that is, to the Rebellious people. Luk. 1.78. The day spring from on high hath visited us— An epithet of the incarnate Messiah taken from those places where he is compared to the Sun and Light, Esa. 9.2. and 60.1, 2. Mal. 4.2. etc. John 11.40. If thou wouldst believe thou shouldest see the Glory of God, that is, his glorious works. Rom. 11.7. Eph. 1.21. Phil. 1.16. Supposing to add affliction to my bonds, that is, to me in Bondage and Captivity, 1 Pet. 2.17. Love the Brotherhood, that is, the Brethren, or the Congregation or Assemblies of the Faithful, 1 Pet. 5.9. So Circumcision is put for the Circumcised Jews, Rom. 3.30. and 15.16. which is a Metonymy of the Sign, and for the Spiritually Circumcised, Col. 3.3. which is a Metaphor. Other Adjuncts are put for their Subje●●ts, Ezek. 26.8. He shall stir up the Buckler against thee, that is, Soldiers that wear Bucklers or Targets in War, See Esa. 19.9. Zech. 9.15. [Light] is put for the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of eminency, because it is the Fountain and original of Light, Job 31.26. Hab. 3.4. It is put for Fire, Mark 14.54. And he sat with the Servants and he warmed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Light, that is, the Fire which gives Light as well as heat. See John 18.18. [Oil or Ointment] is put for one singularly anointed, Esa. 10.27. The yoke shall be destroyed, because of the anointing, in the hebrew 'tis from the face of Oil, or because of Oil, that is, for the anointing of the Lord and his Grace. Junius and Trenellius expound it thus. The yoke shall be destroyed because of the anointing, that is, by and through Christ thou shalt be set free, in whom the Spirit of Jehovah rests who anointed him, cap. 61▪ 1. Illyricus says, That this is properly fulfilled at the coming of the Messiah, and the Redemption purchased by him, who has broken the yoke, cancelled the hand writing, and took away the Tyranny of the Law, of Sin, Death and Satan. See Chap. 9.4, 6. [Sin] is put for Sinners, Isa. 1.18. Though your sins be as Scarlet they shall be as white as Snow, though they be red like Crimson they shall be as wool, that is, the sinners by having their iniquities pardoned, shall be cleansed and purified from the guilt and condemnation of sin, for Sin properly and in itself cannot be made clean, Psal. 51.9. Matth. 8.3. his Leprosy was cleansed, that is, the Leprous man was healed, Ps. 25.11. Exod. 14.4. Gen. 34.29. Deut. 8.17. Job. 15.29. Prov. 31.29. Esa. 10.14. and 30.6. Rev. 18.3. Prov. 15.6. Jer. 20.5. etc. Job 6.22. Prov. 5.10. etc. 2. The thing Contained is put for the thing Containing, and a thing in a Place for the Place. GEN. 28.22. And this stone which I have set for a Pillar shall be God's House, that is, this Place where I have erected a statue of Stone, Josh. 15.19. Give me springs of water, that is, some portion of Land where there may be springs of water, for 'tis added that he gave her the upper springs and the nether springs, that is, a Field in which there were Springs in the higher and lower part. See Ezek. 26.5, 14. Hosea 9.6. Amos 8.5. Math. 2.11. They opened their Treasures and offered him Gifts, that is, they opened their Cabinets (for so says Kirstemius upon the place, the Arabic word signifies) or Purses where their Treasure or precious things were kept. See Psal. 135.7. Matth. 12.35. Matth. 22.13. Cast him into outer Darkness, that is, Hell, the place of Darkness. See more examples, Matth. 25.10. They that were ready went with him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the marriage, that is, into the place where the Marriage was to be celebrated. It is said in the same Chapter, v▪ 21, 23. Enter thou into the Joy of thy Lord, that is, into the place of joy, the Celestial Kingdom, Mark 3. 1ST. And unclean Spirits when they saw him, fell down before him, (viz. Jesus) that is, men possessed with unclean Spirits, Luke 21. For all these have of their abundance cast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the gifts of God, that is into the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Gazaphylacium) the place where those offerings were put. which were bestowed upon God. It is therefore called Corban, i. e. a Gift, Matth. 27.6. See more Acts 16.13, 16. where Prayer is put for the place of prayer, as also Luke 6.12. Heb. 12.1. Let us run with patience the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, certamen, Strife or) race that is set before us, that is, our course in this place of strife, or racing. Rev. 8.3. And another Angel came and stood at the Altar, having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Golden Incense, that is a Golden Censor, as we translate it. See verse 5. To this kind of Metonymy may be referred when the Wind is put for that quarter of the World from whence it blows, 1. Chron. 9.24. Jer. 49.32. and 52.23. Ezek. 5.12. Matth. 24.13. And where any River is put for the bordering Country by which it runs, Esa. 23.3. Jer. 12.5. Zach. ●●. 3. See also Jer. 2.18. where it is with all a Metaphor. 3. Time is put for things done or existing in Time. THIS is to be understood of the word Time itself, as also of Names which express Parts of Time, whether it be naturally or by institution, divided. [Time] 1 Chron. 12.32. And the Children of Issachar which were men that had understanding of the times to know what Israel ought to do— that is, they were skilful and well instructed in prudence, whereby they knew what to do, and when to do it, and therefore went before the Israelites. 1 Chron. 29.30. With all his Reign, and his (viz. david's) might, and the times that went over him, and over Israel, and over all the Kingdoms of the Countries, that is, the various Negotitiaons' and Chances, whether prosperous or adverse, which in any of those times happened to them. Es●●h. 1.13. Then the King said to the wise men which knew the Times, that is, who knew past transactions which happened in the respective times, or who knew how prudently to manage, and act all things in season. Job 11.17. And thy time shall arise above the Noon day (so the hebrew) that is, thy Meridian prosperity shall be clearer than the light, or most illustrious. Psal. 31.15. My times are in thine hands, that is my Life, Health, and the whole state and course of my Life, for whatsoever changes come, thou governest them by thy providence. See Ps. 139.1, ●●, 3. etc. 2 Tim. 3.1. etc. An [Age] which is a part of Time, as Heb. 1.2. By whom also he hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ the Ages, that is, the world, which endures for Ages, and therefore all things existing in time, So Heb. 11.3. This signification comes from the hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both Ages and World, Rom. 12.2. Be not conformed to this Age, that is, the impiety of this World, or the wicked men living in this Age. For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is taken, Matth. 13.22. Mark 4.19. Luke 16.8. 2 Cor. 4.4. Gal. 1.4. Eph. 2.2. and 6.12. 2 Tim. 4.10. etc. [Years] Prov. 5.9. Lest thou give thine honour unto others, and thy years unto the Cruel, lest thou give thy Life unto a Jealous Husband who will kill thee, whereas otherwise thou mayst be safe and secure. See chap. 6.32, 33. etc. [Days] Deut. 4.32. Ask now of the Days that are past, which were before thee, etc. that is, the histories and Transactions of former times, search the Annals. 1 Sam. 24.19. Wherefore the Lord reward thee good for this day, which thou hast done unto me (so the original) that is for the benefit and good I received from thee this day, Mark 13.19. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Those days shall be (such an) affliction, as was not from the beginning, that is, what shall come to pass in those days or in that time. This denotes such prodigious Calamities, as if that time were even Misery itself. 1 Cor. 4.3. But with me it is a very small thing, that I should be judged of you, or of man's day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, (as we translate it) man's Judgement, because there are certain Days allotted for Judgements. Eph. 5.16. Redeeming the time because the days are evil, that is, very many evils, scandals, and sins, are perpetrated in these times; The Books of Chronicles are called the words of days, that is, a repetition, narrative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V●●rba dierum. or rehearsal of the gests and transactions of those times. [The Days] of any one in Scripture phrase is called that time wherein any signal thing for good or evil, happens to him. For Good, as Hosea 1.11. Luke 19.42, 44. For Evil, as job 18.20. Psal. 137.6, 7. Eccle. 5.19. Jer. 17.16. with Jon. 1.3. and 3.10. and 4.1, 5, 9, 10, 11. Jer. 14.7, 20, 21, etc. Ezek. 21.19. and 22.4. Obad. 12. Micah. 7.4. Psal. 37.12, 13. With respect to the Effect, Calamities and Misfortunes are called the days of the Lord, because he justly punishes men for their malignity and wickedness, Job 24.1. Esa. 13.6. Joel 1.15. and 2.1, 2. Amos 5.20. Zeph. 2.2. and 1.14, 15, 16, 18. By way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last Judgement, when God shall reward every man according to his works, is called the day of the Lord, Joel 2.32. Act. 2.20. 1 Cor. 1.7. 1 Thess. 5.2. etc. The day of the Son of man, Luke 17.24, 26. is expounded verse 30. to be the day wherein the Son of man shall be revealed. That appellation (by an Antanaclasis) is taken otherwise, verse 22. The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. Brentius upon the place says— The sense is, because things are now in tranquillity, the Son of man is despised and rejected: But so great calamities shall come upon Judea, that men shall desire but for one day to see me, and enjoy my help, but shall not compass their desires. Illyricus says, ye shall desire to see, that is, enjoy for a small season those good things, and that good state you are in whilst I am present with you, but, etc. See verse 23. and Matth. 24.21, 23. etc. Christ calls (his day) the season of his coming into the Flesh, in the fullness of time, John. 8.56. Your Father Abraham rejoiced to see my Day, and he saw it, and was glad, that is, he saw it by a peculiar appearance, and believed; upon which D. Franzius says, None may doubt but a prospect of the face and person of Christ was shown and exhibited to Abraham in his Divine vision, viz. De interpret. Script. Orac. 47. As he was born of a Virgin, come of Abraham's seed, beginning with miraculous ministrations, exalted from his passion to the right hand of the Father, and to come in the last day, and Crown him in another Life. [The Day] of the exhibition of Christ in the flesh is called Mal. 4.5. The great and terrible day of the Lord, or as others render it, honourable and fearful, as Jacob adorned the place where the heavenly Manifestation was made with the same Epithet Gen. 28.17. How dreadful is this place? This is no other but the House of God, and the gate of Heaven. This day (viz. the manifestation of the Messiah) is dreadful or terrible to Devils, because by his power their Kingdom is destroyed, John 12.31. 1 John 3.8. As also to the Impious and Rebellious Enemies of Christ, See Malachy 3.2. and Matth. 2, 3. An [Hour] Mark 14.35. He (that is Christ) prayed; that if it were possible the Hour might pass from him, that is, that most bitter passion, the thoughts of which, at that time troubled and oppressed him, John 12.27. Father save me from this hour, that is, from the Anxiety and Agony, which I shall suffer in the time of my passion. Christ spoke of the time of his Passion and Death, at the thoughts of which (as a true and real man,) he seemed to be in a great trembling and consternation. The [End] or last time is put for reward, which is wont to be given when one has done his work, as Prov. 23.18. Prov. 24.14, 20. Jer. 29.11. So 1 Pet. 1.9. Receiving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the end of your Faith, even the Salvation of your Souls, which the Syriack renders Reward, or Retribution. But this Reward given by God is not a debt, but of free Grace and Mercy, because a merited reward or wages must bear proportion to the service done; but no service of ours can bear proportion to Everlasting Life and Happiness, so that it necessarily follows that the reward is purely of Grace. [Feast] is put for the Sacrifice, which is offered upon the Feast day, as Exod. 23.18. Thou shalt not offer the blood of my Sacrifice with leavened Bread, neither shall the * Adeps festi mei. fat of my Feast remain until the Morning, that is, the fat of the Lamb to be sacrificed, or of the sacrifice of my Feast, as Junius and Tremellius render it. As also the Chaldee. So Esa. 29.1. Let them kill Feasts, that is, (as we translate it) sacrifices. See Mal. 2.3:— Psal. 118.27. Bind the Feast (so the hebrew) with Cords, even unto the horns of the Altar, that is, the sacrifice of the Feast or Festival day, etc. The [Passeover] is put for the Lamb which was slain and eaten on that Festival in memorial of the Deliverance from Egypt, Exod. 12.21. And kill the Passeover, that is, the Paschal Lamb. 2 Chron. 30, 17. Mark 14.12.14. Matth. 26.17, 18, 19 Luke 22.8, 11, 13, 15. [Summer] is put for Summer Fruit, Esa. 16.9. Jer. 40.10. Amos 8.1. 2 Sam. 16.2. For in these places the hebrew is only Summer. [Harvest] is put for Fruit gathered in the time of Harvest, Exod. 23.10. Deut. 24.19. Esa 16.9. Joel 3.18. 'Tis also put for the Reaper. Esa. 17.5. Which we translate Harvestman. 4. The Opinion of Men is put for the Thing itself. IN Holy Scriptures sometimes things are named and described according to appearance or men's Opinion (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and not, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as they are, in their own Nature. This happens. (1.) In single words, as Nouns, and Verbs. (2.) In a Conjunct phrase. In [Nouns] 1 Sam. 28.14, 15, 16, 20. That Diabolical spectrum or Apparition raised by the Witch of Endor in the likeness of Samuel, is called Samuel, because he falsely gave out that he was Samuel, and the deluded spectators thought him so. Hananiah is called a Prophet, Jer. 28.1, 5, 10. Not that he was truly so, but so reputed. 'Tis said, Ezek. 21.3. I will cut off from thee the Righteous and the wicked, where by Righteous is meant persons that were only so in appearance, having an external form of Righteousness which begat the good opinion of men, but with respect to God's notice that knows the inward frame of the Heart, to be unsound there is to be unrighteous, Matth. 8.12. The Jews are called the Children of the Kingdom, because they seemed to be such, and Christ says, Matth. 9.13. I am not come to call the Righteous, (viz. such as are so in their own eyes) but sinners to Repentance. Luke. 18.9. Rom. 10.2, 3. etc. Luke 2.48. Joseph is said to be the Father of Jesus (and verse 41. he is said to be his Parent) because he was thought to be so by men which is expressly said Luke 3.23. See John ●●. 42.— 1 Cor. 1.21. It pleased God by the foolishness of Preaching to save them that believe— verse 25. Because the foolishness of God is wiser than men, etc. Where Preaching of the Gospel, etc. is called foolishness, not that it was really so but because the worldly wise reputed it so, as verse 18. viz. To teach Salvation by the Cross, to seek Life in Death and Glory in Disgrace, which the Carnal Worldling thought folly, as verse 23. The [Devil] is said to be the God of this World, 2 Cor. 4.4 because he boasts that the Kingdoms of this World are at his disposal, Matth. 4.8, 9 Luke 4.6, 7. And because Idolaters esteemed him a God, viz. in their Idols, as Chemnitius says, Loco de creatione p. 119. He is called the God of this World, as a Dog is called the God of Egypt, because he was Worshipped for a God. So the Belly is called God because men took more care to provide for it, then to serve God, Phil. 3.19. etc. Gal. 1.6. False teaching is called another Gospel, because some men thought it so, whereas it is really (as verse 7▪) a perverting the Gospel. Epimenides is called the Prophet of the Cretans, Tit. 1.12. because they accounted him so, and after his Death sacrificed to him, as Laertius Witnesses. External profession is called Faith, Jam 2.14, 17, 20, 24, 26. because men are apt to rest in it as sufficient for Salvation, See Judas 12, 13. etc. [In Verbs,] Matth. 14.9. The King (viz. Herod) was sorry, that is, he counterfeited sorrow for verse 5. It is said he feared the Multitude, when he would put John Baptist to Death, of whom the People had a very great esteem; so that this sorrow was nothing else but artificial and feigned. It is said Mark 6.48. That Christ would have passed by them, (viz. his Disciples at Sea) that is, he seemed to pass by, or such was the posture and motion of his body as if he would pass by, John 3.30. He must increase, but I must decrease; This increasing and decreasing is spoke with respect to the opinion of men, who had extraordinary esteem of John hitherto, and vilified Christ, otherwise speaking according to the Nature of the thing, John Baptist was not diminished by the increasings of Christ, but afterwards derived his own increasings from his fullness. Acts 27.27. The Shipmen deemed that some Country drew near to them (so 'tis in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appropin quare sibi aliquam Regionem) because the shore seems to move and draw near to them which are at Sea, but 'tis to be understood that they drew near land. So Virgil 3 Aeneid. Provehimur porta, terraeque urbesque recedunt, that is, we sail from the Port, and the Lands and Cities go back. [In joined Words,] or an entire phrase, Psal. 72.9. His enemies shall lick the dust, that is, they shall be so inclining and prostrate towards the Earth, that they shall seem to lick the dust of the Earth, which is a Description of fear and subjection. So Esa. 49.23. and Micah 7.17. etc.— Esa. 13.5. They shall come from a far Country from the End (or extreme part) of heaven.— This phrase is taken from the opinion of the vulgar, who (led by the guess of the Eye) think that heaven is not spherical (or round) but hemispherical, ending at the extremes of the Earth, upon which the end or extremes of heaven seems to lean, or be stayed upon, so that the End of heaven is put for the end of the Earth, or remotest places, you have the same phrase Deut. 4.32. and 30.4. Neh. 1.9. Math. 24.31. This exposition may be confirmed by the places where Mountains are called the Foundations of Heaven, as 2 Samuel 22.8. Because at great distance the Heavens seem As it were to rest upon them— they are called the Pillars of Heaven, Vatablus in ●●h. 1.9. ●●initor sive Horizon no●●ri hem●●s●●herii videtur contingere 〈◊〉 Regionem, quam ●●rminat. Job 26.11. Because Heaven seems to be propped by them as by Pillars. 5. The Occupate put for the Object. SENSE] is put for its object, or the thing which is perceived by sense as [Hearing] is put for Doctrine or Speech, Esa. 28.9. Whom shall he teach knowledge? And whom shall he make to understand hearing (so the hebrew) that is, Doctrine, or the word, Esa. 53.1. Who hath believed our hearing? that is, our Doctrine or Speech, or as we translate it, Report? So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearing taken, John 12.38. Rom. 10.16. Gal. 3.2.5. [Hearing] is put for rumour or fame, Psal. 112.7. Esa. 28.19. Ezek. 7.26. Obad. 1. Hab. 3.2. Matth. 4.24. and 14.1. and 24.6. Mark 1.28. and 13.7. etc. By the same Trope [The Eye] is put for Colours seen by the Eye, and are the object of sight, as in the Original text of the following places, Numb. 11.7. Leu. 13.55. Prov. 23.31. Ezek. 1.4. and 8.2. and 10.9. So two Eyes are put for a double way, which give occasion to look upon both, Gen. 38.14, 21. Some say this is a proper name, some say 'tis two Fountains. [Affections] and what bear Analogy with them, are put for their object, as [Faith] for the Doctrine which is received and believed by Faith, Acts 6.7. Gal. 1.23. Eph. 4.5. 1. Tim. 4.1. Tit. 1.13. Judas 3. Rev. 2, 13. See Gal. 3.23, 25. [Hope] is put for God in whom we hope, and from whom we expect every good thing, Psal. 71.5. For thou art my hope O Lord, that is, in whom I hope, the support of my hope, and the God of my strength. See Jer. 14.8. Psal. 65.5.6. Jer. 17.7, 13. etc. 'Tis put for the Messiah or Christ specially, Act. 28.20. For the Hope of Israel I am bound with this chain, that is, for the Messiah, who is hoped for and desired by Israel, or (which is the same thing) for the good hoped for from the Messiah, Act. 26.6, 7, 8. So Col. 1.27. and 1 Tim. 1.1. Christ is called our hope. It is put for men, from whom we expect Good or confide in, as Esa. 20.5. They shall be ashamed of Ethiopia their hope, as verse 6. Likewise Hope is put for the thing hoped for, as Prov. 13.12. Hope deferred maketh the heart sick but when the desire cometh it is a Tree of Life, that is, the thing hoped for and desired, Rom. 8.24. Hope that is seen is not hope, that is, the thing hoped for, etc. Gal. 5.5. For we through the Spirit wait for the hope of Righteousness by Faith, that is, Eternal Life, promised to the just by Faith. So Tit. 2.13. [Love] is put for the person or thing beloved, Jer. 2.33. Why trimest thou thy way to seek Love? that is, that which thou lovest, Jer. 12.7. I have given the love of my Soul into the hand of her Enemies, that is, the people dearly beloved by me as the Chaldee renders it, Host 9.10. And their abominations were as their Love, that is, the Idols which they love. [Desire] is put for the person or thing desired and loved, Ezek 24.16. Son of man, behold, I take away the desire of thine eyes from thee with a stroke, that is, thy desired and beloved wife, as verse ●●8. So verse 21. Behold I will profane my Sanctuary, the excellency of your strength, the desire of your Eyes, that is, that which you love and delight in, as verse 25. For that which the mind longs after is ascribed to the Eyes, as the lust of the Eyes is put, 1 John 2.16. This may give some light to that passage, Hag. 2.7. Where Christ is called the desire of all Nations— the sense that the Nations will extremely desire him, love him, embrace him and hope in him, that is, when they are converted to the Kingdom of Christ by the voice of the Gospel (to whom the Name Gentiles is ascribed, Rom. 11.13. and other places) The Term Desire is sometimes put for the Affection of Love, for to be desired, signifies to be loved and esteemed, (by a Metonymy of the effect for the Cause, for as much as love begets desire after the thing beloved, of which you have Examples. In Gen. 27.15. Psal. 19.10, 11. (with 119.126, 127.) Prov. 21.20. Cant. 5.6. Esa. 1.29. and 32.12. and 44.9. Jer. 3.19. Lam. 1.7, 10. and 2.4. Dan. 9.23. and 10.11, 19 Hosea 9.6. Amos 5.11. Zach. 7.14. etc. [Fear] is put for God, who is feared, Gen. 31.42. The Fear of Isaac, that is, the God whom Isaac Feared and Worshipped. So verse 53. Junius and Tremellius think this phrase alludes to that Fear, by which God (as it were with a bridle) restrained Isaac from revoking or recalling that blessing he gave to Jacob, Chap. 27.35. etc. Esa. 8, 13. Let him be your fear, and let him be your Dread, that is, let God be Feared and Dreaded by you. Fear is put for the Evil feared, Psal. 53.5. They feared a fear, where no fear was, that is, they feared where there was no evil nor danger which is the object and cause of Fear, Prov. 1.26. I will mock when your fear cometh, that is, that which you fear and tremble at, as verse 27. When your Fear cometh as desolation, and your destruction cometh as a Whirlwind, when distress and anguish cometh upon you. See Prov. 3.25. etc. 2 Cor. 5.11. Knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fear of the Lord, that is, the terrible judgement of the Lord. [An Action] is put for its Object, Exod. 15.2. The Lord is my strength and praise, that is, the God whom I praise, and who is the scope or argument of my Song— the like we have, Psal. 118.14. expounded ver. 15, 16 Jer. 17.14. The Prophet calls the Lord his praise, that is, the Object of his praise and thanksgiving for his great goodness. See Deut 28.8. and 12.7. etc. 1 Sam. 1.27. And the Lord gave me my Petition, that is, the thing I asked. So Job 6.8. 2 Thess. 1.11. Heb. 11.13. Act. 1.4. Wait for the promise of the Father, that is, the Holy Spirit promised by the Father. 6. The Sign is put for the thing signified. IN Nouns,] Gen. 49.10. The Sceptre shall not depart from Judah, that is, the Royal Authority. So Esa. 14.5. Zach. 10.11. etc. A Throne is also put for Regal Authority, Psal. 89.4. And a Crown or Diadem, Psal. 89.39. Ezek. 21.26. etc. Unction is put for the Priesthood, Numb. 18.8. Altars for Divine Worship, 1 King 19.10. Psal. 23.4. Thy rod and thy staff comfort me, that is, thy Care and Love towards me; for a rod and staff were a sign of Pastoral Care and Office of the Shepherd to his Flock; this is withal an Anthropopathy, whereby God is represented as a Shepherd, and things relating to a Shepherd attributed to him, Psal. 140.8. Thou hast covered my head in the day of Arms (so the hebrew) that is, in the day of Battle and Adversities which Hostility brings, the signs and Instruments whereof are Arms, Psal. 44.6. For I will not trust in my Bow, neither shall my Sword save me, that is, my Military skill, Fortitude, Prudence or Stratagems, of which the Signs and Instruments of exercise were a Bow, and a Sword— to which the Divine strength and goodness is opposed, verse 7. But thou (O Lord) hast saved us from our Enemies. So elsewhere a Sword is put for War and Hostile violence, Exod. 18.10. Esa. 1.10. and 2.4. 2 Sam. 12.10. Lam. 5.9. Ezek. 21.3, 4, 9 etc. In which there is also a Metonymy of the Organical or instrumental Cause, as before. Gram. Sacr. p. 283. See other Examples Psal. 144.11. and Matth. 10.34. etc. Matth. 23.2. The Scribes and the Pharisees sit in Moses Chair. The Chair of Moses Metonymically denotes, the power of Teaching, Judging, and Ruling the People, of which it was a symbol; which things are expressed by the Name of Moses, who was instructed by God to Teach and Govern, and who ●●xercised both by the Authority of God, and left the Rules in Writing for the posterity of the Jews to observe. The term (to sit) also aptly notes both; for the public teachers, for the most part sat, Matth. 26.55. Luke 4.20. John 8.2. Acts 22.3. The Judges, also sat in a Chair or Tribunal, Exod. 18.13. Judg. 5.10. Matth. 27.19. From whence (to sit) is put for Ruling and Judging, Psal. 29.9, 10. and 110.1. (See 1 Cor. 15.25.) 2 Thess. 2.4. And whereas the Priests, Scribes, and Pharisees sat in the seat or chair of Moses, and did conform to the way of teaching, and Government of the People according to the rule of the Divine Law given by Moses, Christ, ver. 3. Commands Obedience to them; but gives a caution to take heed of their Leaven, that is, their false Doctrines, and feigned Traditions, as Matth. 16.6, 12. For that did not belong to the seat of Moses, but to the seat of the scornful, or chair of Pestilence, as Jerome renders it, Psal. 1.1. the throne of Iniquity, Psal. 94.20. etc. Rom. 3, 30. and 15.8. Col. 3.11. The Jews are called the Circumcision because that was the sign whereby they were distinguished from other Nations; And the Gentiles are called the uncircumcision, because it distinguished them from the Jews, Gal. 2.7, 8. Eph. 2.11. Rom. 2.26, 27. and 3.30. ●●al. 3.11. etc. Abscondere. [In Verbs] Sometimes to hide signifies to protect and put in a safe place, sometimes to leave or depart from another, for hiding is a sign of both. Of the former we have examples. Job 5.21. Psal. 27.4, 5. and 31.20, 21. and 64.2, 3. etc. Where there is also an Anthropopathy, when the speech is of God. Of the later we have examples, Gen. 31.49. When we are hid one from another, (so the hebrew) that is, when we depart or are absent from one another, Deut. 22.1. Thou shalt not see thy Brother's Ox, or his Sheep go astray, and hide thyself from them, that is, thou shalt not go away and let them alone but bring them back. So Esa. 58.7. [To Sleep] is put for to be secure, because sound and pleasant sleep is an evident sign of security, Psal. 3.5. and 4 8. [Puffing] is put for Contempt, for a slight puff of the Mouth denotes when a matter is despised as an inconsiderable thing, Psal. 10.5. and 12.5. [To kiss] signifies Love, Obedience, Obsequiousness and Submissive Respect, of which in ancient times a kiss was a sign, as Gen. 41.40. 1 King 19.18. Psal. 2.12. To this some refer that phrase, Matth. 5.47. Heb. 11.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 os●●ulo salutare; Leigh. Crit. Sacra. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to salute with kissing and embracing, and so is put for a receiving or embracing in Love, or Faith and Hope. [To Laugh] is put for to be joyful, which is the sign of Laughter, Job 8.21. Psal. 126.1, 2. Gen. 21.6. Luke 6.21, 25. And to be secure Job 5.22. [To Stand] is put for to Minister, Ezek. 8.11. Zach. 3.1. For it is the sign of a Servant to stand. See Deut. 10.8. [To Anoint] signifies to make a King or chief Lord, Judg. 9.8. For Unction was in times past the Rite and Symbol of the Solemn Inaugurations of Kings as in many places of the Old Testament appears. [In Conjunct Phrases,] To shut and open, none resisting signifies a full and free power of Administration, Esa. 22.22. To speak with a stiff-neck, signifies proudly to resist and Blaspheme God, Psal. 75.5. For an erected neck is the indication of a proud mind. To give cleanness of Teeth, signifies Famine, Amos 4.6. Because in Eating, something of the meat sticks in the Teeth; For where that uncleanness of Teeth is not found, it signifies that there was no meat eaten, or a defect of Aliment. To lift up the Eyes, signifies Worship and Adoration, Psal. 121.1. and 123.1. Ezek. 18.6. For whom we Reverence and Worship, we attentively behold. To lift up the Head, signifies an erection of mind, animosity, and joy as Judg. 8.28. Psal. 83. 1, 2. Luke 21.28. etc. The face waxing pale denotes fear, for shame causes one to blush, and then for fear the blood retires from the outward parts to the heart, as Esa, 29.22. Jacob shall not now be ashamed, neither shall his face now wax pale. See Job 9.24. To have a whore's forehead notes impudence, for the indications of that appear in the face as well as modesty and bashfulness, Jer. 3.3. To bow the Knee, signifies Subjection and Obedience, or Divine Worship, Esa. 45.23. Phil. 2.10. Eph. 3.14. Of which genuflexion is a sign. To give the hand sometimes notes voluntary subjection as 1 Chron. 29.24. 2 Chron. 30.8. Where the hebrew signifies to give the hand, as in the margin of our Bibles. Sometimes it notes begging and imploring, as Lam. 5.6. Sometimes Confederacy, as Jer. 50.15. She (that is Babylon) hath given her hand— that is, she hath confederated with Croesus' King of the Medes and Persians, as Herodotus, lib. 1. says. See Ezek. 17.18. Levit. 6.2. with Gal. 2.9. Job 17.2. To put the hand upon the head, signifies Grief, Calamity, and Sadness, Jer. 2.37. That being a sign of it, as 2 Sam. 13.19. To put a hand upon the mouth, signifies silence, or that one cannot Answer, Job 40.33. Micah 7.16. etc. See other examples, 2 Kings 3.11. Exod. 28 41. and 29.9. and 32.29. Num. 3.3. Jud. 17.12. To lift up the hand, is put for swearing, Exod. 6.8. (so the hebrew) Psal. 106.25, 26. and elsewhere, because such as swore lifted up their hands towards Heaven, as Virgil says 12 Ene●●d. — Deinde Latinus, Suspiciens Caelum, tenditque ad sydera Dextram: Haec eadem Aenea, Terram, Mare, Sydera, Juro. Sometimes it signifies to pray, as Psal. 28.1, 2. Psal. 68.31, 32. Psal. 141.2▪ 1 Tim. 2.8. And to bless, Psal. 134. For by that Ceremony they used to bless of Old. Also to indicate or give notice, Esa. 49.22. To this may be referred where Eating and Drinking is put for Health and Life, as Exod. 24.11. See Gen. 16.13. Psal. 2.3. Let us break their bands asunder, and cast their Cords from us, that is, let us remove this troublesome servitude, which by Bonds and Cords as by certain signs is noted. See Psal. 46.9. He breaketh the bow and cutteth the spear in sunder, he burneth the Chariot in the fire, verse 10. Be still and know that I am God, that is, he puts an end to Wars, and tameth the Enemy, of which (viz. Hostility) these things were dismal signs. See Psal. 58.10. and 69.11. See Job 16.15. Psal. 35.12. Joel 1.3. Amos 8, 10. etc. Esa. 2.4. And they shall beat their Swords into pl●●w shares, and their Spears into scythes, or pruning hooks; that is, there will be a Constant Peace, of which there is not a more certain sign then when Arms are turned into rustical or Country instruments which are useful in the time of Peace. And because the Prophet speaks of a spiritual peace in the time of the Messiah, here is also a metaphorical Allegory. Esa. 49.23. They shall bow down to thee with their face toward the Earth, and lick up the dust of thy Feet, that is, they will give thee Honour and Reverence, for the sake of Christ thy head, who dwells in thee: For this speech is of the New Testament Church. See Psal. 72.8, 9 etc. Jer. 31.19. After I was instructed I smote upon my thigh, that is, after my sin was shown unto me I was affected with grief of mind. For smiting the thigh was an indication of grief as Homer Iliad. Π says of Achilles, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he had smote his Thighs he had spoke to Patroclus, Odyss. 5. He cries out O miserable, and struck his Thighs, etc. Lam. 2.10. Lam. 2.10. The Elders of the Daughter of Zion sit upon the ground and keep silence, they have cast up dust upon their Heads, they have girt themselves with Sackcloth, the Virgins of Jerusalem hang down their Heads to the ground— By these signs a most extreme grief is described. Jon. 4.11. That cannot discern between their right hand and their left hand, that is, that are not come to the years or Age of discretion. The signs and effects of reason and Judgement are said to be wanting, yea, even Judgement itself and the use of Reason, and convenient Age for the Exercise of it. [In entire Speech.] Hither may be referred that Custom of speaking in Sacred Scripture, whereby in Commands or Promises such things are put, which men were wont to do, and are only the signs of those things which are intended and understood by that speech, as when the Prophet Elisha Commands Gehazi his Servant, 2 Kings 4.29. And Christ his Disciples, Luke 10.4. To salute no man by the way, by which is intimated that they were with all expedition and dispatch to do their errands and to avoid all interruptions by the way. For it is a sign of great haste among men if they are so intent upon the end of their Journey or business, that they take no notice of any body they meet so as to salute him or discourse with him. Otherwise mild, courteous, and civil salutations are reckoned amongst Christian Duties, etc. Jer. 9.17. Thus saith the Lord of Hosts, consider ye, and call for the Mourning Women, that they may come, and send for cunning Women, that they may come, and ver. 18. And let them make haste, and take up a wailing for us, etc. The Lord does not approve of the dissembled wailing-women in mourning at Funerals, but speaks according to the vulgar custom, denoting by this, and informing the People of the bitterness of the present Calamities. See Amos 5.16. etc.— Jer. 10.17. Gather up thy wares out of the Land, O Inhabitant of the Fortress, that is, bundle and bind up your precious things together, as verse 9 The sense is, that they were not to remain there but to be led into Captivity, as chap. 18. where the reason of this Judgement is to be read at large. For they that are in a Garrison, and doubt its strength do convey their precious things to places of more security. This also may be an Irony, as if the Lord had said, ye cannot effectually bring to pass any thing to free you and yours. We have the like place, Jer. 46.19. etc.— By destroying the Weapons, Ezek 39.9, 10. The certainty of the promised victory, and the peace that would ensue is denoted, as Esa. 2.4. Matth 24.20. But pray ye that your flight be not in the Winter nor on the Sabbath day. The Disciples are commanded, with respect to the dreadfulness and peril of the siege of Jerusalem, to do those things which belonged to the Jews, who though that it was not lawful for them on the Sabbath to go above * Goo●●win in his Moses and Aaron, says, that 2000 Geometrical Cubits is a Sabbath days Journey lib. 3. p. 112. 1000 greater (or 2000 lesser) paces; And therefore they ought to pray, that they may not be necessitated to fly on the Sabbath because the accustomed Sabbath days Journey would not be enough to convey them beyond the danger, of the Roman Soldiers. And by this the greivousness of the Calamity is indicated. Luke 22.36. Then said he (that is Christ) unto them, But now he that hath a purse, let him take it, and likewise his scrip: And he that hath no Sword let him sell his garment, and buy one. By this speech is signified, that to that quiet and comfortable way of living, which the Apostles had hitherto enjoyed in the School of Christ, should immediately succeed a most grievous persecution, even to be begun that very night, and that the Enemy with Swords and Clubs were at hand, so that such as confide in an Arm of Flesh, and would consult (as men) about the security of themselves and theirs, could have no better way, then to dispose of all, even to their very Coats, and provide themselves with Military defences to resist the Enemy's violence. By this sign therefore, the thing signified is to be understood; For Christ does not require, that his Apostles should buy Swords and defend themselves, but by the necessity of a Sword, he symbolically insinuates or intimates the greivousness of that danger, which threatens them from the Enemy. So says Theophylact, and Enthymius upon the place. The Apostles understood these words of Christ properly and therefore say, verse 38. Lord here are two Swords, to whom he said, it is enough. By which answer he modestly and tacitly reprehends the absurdity of his Disciples, as if he had said, I perceive you do not apprehend the meaning of my Parabolical speech, therefore it is enough to have admonished you thus much, your experience and the fulfilling of my prediction will supply the place of an exposition, when in a little time a Military Host shall invade, to repel which a hundred Swords shall not be enough. See Brentius and Erasmus upon the place. 7. A Name is put For the Person or Thing. THE Name of God is put for God himself, Deut. 28.58. That thou mayst fear this glorious and fearful Name (viz. the Lord thy God. Psal. 20.1. The Name of the God of Jacob defend thee, that is, the God of Jacob. So Psal. 115.1. Esa. 30.27. Micah 5.4. and frequently elsewhere, etc. John 3.18. Because he hath not believed in the Name of the only begotten Son of God, that is Son of God himself. So John 17.6. Acts 3.16. and 10.43. 1 John 2.12. etc. [Name] Is put for Man, Acts 1.15. The number of the Names together, were about one hundred and twenty, that is, so many men. So Rev. 3.4. and 11.13. Erasmus says, the reason of this speech is, that when men are numbered, their Names are called over. Name is put for Son, or posterity, because they are called by the Name or Surname of their Ancestors, Deut. 25.7. 1 Sam. 24.22. 2 Sam. 14.7. etc. Name, is put for the thing itself, Acts 4.12. For there is none other Name under Heaven given unto men whereby we must be saved, that is, there is no other way or means of Salvation but by Christ. Eph. 1.21. Every Name that is Named, that is, every thing in Nature. It Notes also Dignity or Eminence, Phil. 2.9. Wherefore God also hath highly exalted him, and given him a Name which is above every Name, etc. CHAP. V. Of an IRONY. AN IRONY is a Trope whereby Contraries or Opposites are put for one another, or when by the thing named a contrary thing must be understood. The Word properly signifies dissimulation or cavilling, vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proprie dissimulationem & elusionem, seu cavillationem, significat. This Trope may more rightly be called Antiphrasis, which uses words contrary to their proper meaning or original and genuine sense; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sermo per contrarium intelligendus, ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dico. It may be distinguished into, 1. Words singly or by themselves, considered, which is called Antiphrasis. 2. Words so placed or disposed in a sentence, as denote derision, or a kind of a mock, which vulgarly is called an Irony, of which Sarcasmus is a certain kind, which is sharper than an Irony, as when one insults over them that are oppressed with Calamities. Antiphrasis, of Words singly or by themselves considered. SOmetimes one and the same Word has contrary significations, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barak which properly signifies to bless, as Gen. 12.3. and 24.35. 2 Sam. 8.10. Psal. 34, 1. and many other places, is used in a contrary sense by an Antiphrasis, as 1 Kings 21.10. Set two men before him, Sons of Belial, to bear witness against him, saying thou didst bless God and the King, which Pagninus, the Chald. Paraph. and our Version do render, thou didst Curse or Blaspheme God and the King. So v. 13. where the Execution of this Wicked Jezebels command is described. Job 1.5. Peradventure my Sons have sinned and blessed God in their Hearts, (which Pagninus renders, have cursed.) And the Chald. that they have provoked or stirred him to Anger. Upon which place Vatablus says, that the ancients did so abhor blasphemy, that they durst not even Name it, Chap. 1.11. and 2.5. If he will not bless thee to thy face, Pagninus says Curse thee, etc. (the Chald. provoke thee, etc.) After the same manner they expound the words of Jobs Wife, Job 2.9. Dost thou still retain thine integrity, bless (Pagninus says curse) God and Die, See Caryl upon the place. of these words some make a good construction, affirming that she gave her husband good Counsel, to this sense; what dost thou still stand upon terms with God, wilt thou not humble thyself and desist from the conceits and imaginations of thine own integrity, since these grievous and sudden afflictions are sent for your your sins from an angry God, therefore rather bless him, that is, pray to him, and in humility seek his face (for so to bless signifies to pray, or make supplication) and beg him to release thee of this miserable Life, since 'tis better for thee to die once, then to die daily. Beza and others say, that it is not likely that the Governess of such a Holy Family as Job's, and the Wife and Companion of so good a man, should be so impudently wicked as to give that abominable advice to her Husband, as either to Curse God, or destroy himself. Her error (say they) was she judged him Wicked, because thus smitten, and that he trusted upon his own integrity, etc. But others with greater probability judge this Counsel to be very wicked, for he reproves her for it plainly— Thou speakest as one of the foolish Women speaketh, and certainly Job would never have said so, if her speech had only imported an humble preparation for his approaching Death— It was rather a speaking the Devil's mind, to bid him Curse God and Dye, viz. [Curse God] that the Magistrate taking notice of it thou mayst be cut off by the Sword of Justice, for Blasphemers were sentenced to Death without mercy by the Law of Moses, and it is not improbable that the light of Nature might carry those Nations to as high and severe a Revenge against that highest Sin— [And Die] that is, die by thine hand, or destroy thyself, etc. So that the Word must of necessity be understood to Curse by an Antiphrasis; as the same Word is used by the Devil, Job 1.11. He will Curse thee to thy Face. The Word that signifies (to be effected or accomplished) Prov. 13.19. denotes [to be interrupted or broken] Dan. 2.1. and I Daniel was refreshed, Dan. 8.27. But Pagninus and our Translation render it, I fainted, for it follows, I was sick. It also signifies to shine, Job 29.3. and 31.26. Esa. 13.10. Also to praise or celebrate, Psal. 117.1. Esa. 64.11. etc. And by an Antiphrasis to be inglorious or fools, Psal. 75.4. Job 12.17. Esa. 44.25. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word that signifies Benignity, Mercy, and Gratitude, Deut. 5.10. Jud. 8.35. 2 Sam. 9.1. Psal. 141.4, 5. By an Antiphrasis signifies the quite contrary, Leu. 20.17. Prov. 14.34. The word which signifies to possess an Inheritance, Gen. 15.3. Deut. 2.24.31. 1 Kings 21.15. Esa. 14.21. signifies to be destroyed or thrown out of Possession, Deut. 2.21.22. Judg. 14.15. Josh. 8.7. and 23.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word that signifies inconstancy, Levity, and Folly, Psal. 85.8. Prov. 9.13. Eccl. 7.26. By this figure signifies Constancy, Confidence, and Hope, as Job 31.24. Psal. 78.7. Prov. 3.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nephesh, which signifies the Soul, Gen. 1.30. etc. (and Synecdochically the Person itself, Gen. 2.7. and 17.14. Psal. 11.1. And more generally an animate Body or a living Creature, Gen. 1.24. etc.) by an Antiphrasis signifies a Carcase, or a Lifeless Body, Leu. 19.28. So 21.1. and 22.4. Numb. 6.11. and 5.2. Hag. 2.14. To this signification some Refer, Psal. 16.10. Thou shalt not leave my Soul in the Grave, that is, my Body. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word which signifies to be sanctified or made Holy, Exod. 29.37.43. etc. signifies also be defiled, Deut. 2●●▪ 9 Esa. 65.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim, Giants, signifies sound and strong Persons, Gen. 14.5. Deut. 2.11. and by Antiphrasis men dead, or that no medicine can cure (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanavit, he hath cured) Psal. 88.10. Esa. 26.14, 19 Prov. 21.16. etc. To this may be referred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ which signifies a virtue as benediction, praise, a free gift, etc. Rom. 15.29. 2 Cor. 9.5, 6. Eph. 1.3. Heb. 6.7. Jam. 3.10. Rev. 5.12, 13 and 7.12. etc. And also a Vice, as an Hypocritical Conformity or dissembling praise in order to deceive, as Rom. 16.18. Several other examples occur, as of Words which have one signification in the root or primitive, and another in the Derivative, some which signify one thing in one Conjugation, and a different in another, which for brevity sake are left to the observation of the Learned, as Esa. 40. with Numb. 3.22. Job 22.25. Psal. 95.3, 4. Gen. 38.21. Deut. 23.17. Job. 36.14. 1 Kings 14.24, and 15.11. 2 Kings 23.4, 5, 6, 7. etc. Josh. 17.15, 18. Psal. 119.40. With Amos 6.8. etc. An Irony of Words in a Sentence. IN a speech of God and Christ] a thing is said or Commanded, which must be understood in a contrary sense, that the literal meaning may be found, as Gen. 3.22. And the Lord God said, Behold the man is become as one of us; that is, he is no ways like us, but rather to be abominated for his sin, it alludes also to the Devils words, ver. 5. Ye shall be as Gods knowing good and Evil. Gesner upon the place says, Deus ejusmodi Ironia & indignatione mendacium Diaboli & Ambitionem Adami execratur, etc. that is, God uses this Irony by way of execration of the Devils Lie and Adam's Ambition, and aptly inculcates the foulness of his sin, that he may learn to beware ever after. Ambros. de Elia & Jejun. cap. 4. Irridens Deus non approbans haec dicit, that God spoke these words by way of Derision not Approbation— Thou thoughtst thou shouldst be like us, but because thou wouldst be what thou wert not, thou art fallen from what thou hast been, so thy Ambition to aspire beyond thyself has thrown thee beneath thyself. Deut. 32.37, 38. Where are their Gods, their Rock in whom they trusted, which did eat of the fat of their sacrifices, and drank the Wine of their Drink offerings, let them rise up and help you now and be your protection, as also Judg. 10.14. Go and cry unto the Gods ye have chosen, let them deliver you in the time of your tribulation. Jehovah in these Words does sharply chide the Rebellious Israelites, and illustrates the impiety and blindness of their Idolatries, who had hitherto Worshipped such things as Gods, which now in their extremity were not able to deliver them from Evil or Desolation. Job 38.5. Who hath laid the measures of the Earth, if thou knowest etc. God speaks these words to Job. as if he had said, you cannot reach to so extraordinary a pitch of knowledge, as to know how God laid the Foundations of the Earth, and made all things of nothing, verse 20. that thou shouldst take it (viz. the way where Light and Darkness dwell, as verse 19) at the bound thereof, and that thou shouldst know the way to the Paths thereof— This is an Ironical concession, resulting from the words of the 3 verse, I will ask thee, and thou shalt make me know, etc. Esa. 17.3. The Fortress also shall cease from Ephraim, and the Kingdom from Damascus, and the Remnant of Syria: They shall be as the Glory of the Children of Israel. Jerome in his Comment▪ says that Glory is by an Irony here put for Ignominy and Disgrace. Esa. 29.1. Add ye year to year, let them kill Sacrifices, upon which Luther says, Tom. 3. fol. 356. in Explic. h. l. that the Prophet mocks them, as if he had said, go to, proceed in your Sacrifices stoutly, it shall happen, that you together with your Sacrifices shall perish, See more examples, Esa. 57.12. Jer. 7.21.— 11.15.— 12.7.— 22.20. 2 King 24.7. Jer. 22.23.— 'Tis said Ezek. 20.39. O House of Israel, thus saith the Lord God, serve ye every one his Idols, and hereafter also, if ye will not hearken unto me— Here is an Ironical abdication or casting, wherein tacitly they are invited to the quite contrary, viz. True Piety and the Worship of God Ezek. 28.3. Behold thou art wiser than Daniel: there is no secret that they can hide from thee— this is an Ironical Hyperbole, by which the Prince of Tyrus is checked. For Daniel at that time was accounted the wisest of men, because of the most excellent gifts that God gave him, so that it grew to a Proverb, etc. So that it is only spoken with respect to the opinion or esteem that King had of himself, which by this Irony is reproved. In Amos 4.4, 5. is an Ironical and Sarcastic exhortation, as appears by the conclusion verse 12. where they are advised to prepare to meet their God— 〈◊〉 alludes to the Law of God, Deut. 14.28. of Tithes: And Leu. 7.13. The ●●●●ring of Leavened Bread, which the Israelites in their impure Worship of Idols 〈◊〉 imitate, etc. See Nah. 3.14. Draw the Waters, for the siege, Fortify thy strong holds: Go into Clay, and tread the Morta●●, make strong the Brick kiln— An Ironical exhortation to the Enemy, intimating that whatever they attempted to secure themselves would be in vain, Zach. 11.13. A Goodly price that I was prized at of them, etc. This was an Ironical speech of Christ concerning the price for which Judas sold him. Matth. 26.45. Christ Commands his Disciples to sleep on, and take their rest, when he means the Contrary, it being then rather a time of Watchfulness, because he was then to be betrayed, and it was therefore a more seasonable time to learn more heavenly instruction before his leaving them, Matth. 26.50. And Jesus said unto him, Friend wherefore art thou come? This is an Irony, for he was his Treacherous Enemy. Mark. 7.9. Full well ye reject (or make void) the Commandment of God, that is, very wickedly. See more Luke 11.41. John 3.10. John 7.28. with 8.14. [In the speech of Saints,] there are Ironies, as David's speech to Abner, Art thou not a man? (we translate it valiant man) and who is like to thee in Israel? wherefore then hast thou not kept thy Lord the King? etc. His meaning is that he behaved himself cowardly and basely in not preserving the King as he ought— 1 King 18.27. Elijah mocked Baal's Prophets, bidding them Cry aloud, because their God may possibly be talking, pursuing, journeying or sle●●ping, and so should be awaked; this is a most clear and evident Irony, as if he had said, that he is neither a God, nor Living, nor capable of operation. The like Irony we read 1 King. 22.15. Where Micajah bids Ahab go and prosper, etc. Although he knew, that he should not prosper. So 2 Kings 8.10. Go say unto him, thou mayst certainly recover, howbeit the Lord hath showed me, that he shall surely die, this is an Irony to delude an impious King, that was Enemy to the People of God. Job 12.2. No doubt but ye are the People, and wisdom shall die with you, this is a sarcastic Irony, as if he had said, ye take upon you to be the wisemen, in comparison of whom, I am as a wild Ass' Colt, Job. 11.12. And think when you die, Wisdom must depart with you. Job 26.2, 3. How hast thou helped him that is without power? How savest thou the Arm that hath no strength? How hast thou counselled him that hath no wisdom? And how hast thou plentifully declared the thing as it is? This is an Ironical confutation. As if he had said, your sayings are most comfortable and excellent! As they seem to you, when you have to do with an infirm, abject, and ignorant person— The meaning is, that they are of no effect to judge, Junius. preserve, counsel, or teach me, Psal. 60.9. Philistia Triumph thou over me— This is an Ironical Apostrophe, whereby David checks the insolence of the old Philistines who for a long time vexed the Israelites. Eccles. 11.9. Rejoice O young man in thy youth, and let thy heart clear thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine Eyes, etc. Which is an Ironical concession, to the young man, that gives himself a loose liberty to follow his sinful pleasure in his young years, and in a haughty pride and confidence slights God and good things, neglecting his soul for sensuality and (an imaginary) Earthly felicity; but his check and correction follows— But know thou, that for all these things God will bring thee to Judgement. Esa. 2.10. Enter into some Rock, and hide thee in the Dust, for fear of the Lord, and for the glory of his Majesty. This is spoken by way of sarcasm, as if he had said; fly from God, and his incensed face, or terrible hand if thou canst, but 'tis no purpose, as the following verses show. So Esa. 8.9, 10. see Esa. 21.5. compared with Dan. 5. Jer. 8.14. and 4.9.15. and 46.9, 11. where there are sarcasms against the King of Egypt and his Host, that were puffed up for the Conquest of Josias— The like Jer. 51.8.11. about Babylon's fall— See Lam. 4.21. Mal. 1.9. 1 Cor. 4.8. 2 Cor. 10.12. For we dare not make ourselves of the Number or compare ourselves with some that commend themselves, etc. The Apostle speaks Ironically, checking the false Apostles, who had such magnificent thoughts, (and gloryed so much) of themselves, as if he were nothing to them— The like Irony he uses to the conceited Corinthians, 1 Cor. 11.19. For ye suffer fools gladly, seeing ye yourselves are wise, Upon which Aretius says— this speech is a sharp Irony, as if he had said, it becomes such principal persons as you are to esteem those fools who speak truth, 2 Cor. 12 13. What is it whererein ye were inferior to other Churches, except it be that I myself was not burdensome to you? Forgive me this wrong. He calls that Ironically a wrong, which indeed was none at all; but rather an instance of Innocency. [Moreover,] to an Irony are referred, (1) Some things spoken feignedly, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or uttered by way of trial, as Gen. 19.2. Where the Angels say to Lot who invited them, Nay but we will abide in the street all night, whereas they were to tarry with Lot, and preserve him and his family from the Conflagration of Sodom, as by the thing itself and the event, as also from the Angel's words, ver. 12, 13. is manifest.— Gen. 22.2. And he said, (that is, God, to Abraham), take n●●w thy Son, thine only Son Isaac, wh●●m thou lovest, and get thee in●●o Land of Moriah, and offer him there for a Burnt-offering upon one of the Mountains, which ●● will show thee. That this was only by way of trial appears by the first verse, and the event; this passage was intended ●●or a good end, as well with respect to God, who requires obedience and a perfect resignation of man, altho●●gh his precepts may seem absurd to our Reason, as also with respect to Abraham and his son Isaac, who became examples of Faith, Submission, and Con●●tancy to Gods Will, without scruple, questions or murmuring: Besides there is respect had to the Messiah, whose Passion, Death, and Resurrection is prefigured in this Mystical Type. Matth. 15.24, 25, 26. I am not sent but to the lost sheep of the house of Israel— It is not lawful to give the children's bread to Dogs— That this speech was also by way of trial of the Woman's Faith, appears by the event, and the Elegy which Christ give her (ver. 28. O Woman great is thy Faith.) The mind differs from the speech— he seems externally to segregate or distinguish her from the Sheep, and at the same instant occulty cherishes and Comforts her as his. He compares her to a Dog, but places her at the same time at the children's Table. This passage intimates the good and Salvation of the Woman and all Beleivers, for we are hereby eminently informed by way of sweet consolation of the certainty of Divine help, though it be for a while delayed in Crosses and Calamities, as appears by that trying silence of Christ, ver. 23. viz. But he answered her not a word, upon which Ch●●ysostom says, the Lord knew that here was a hidden Jewel, Hom 44. in Gen. which he would not conceal from us, but delay●●d his answer, that the Woman's sedulity or diligence may become an example, and Doctrine to posterity, etc. 2. Some things are dissembling and Hypocritically spoken (and sometimes with a bitter Sarcasm) which are true in themselves, but not conformable to the mind of the speaker, as Gen. 37.19 joseph's Brethren said one to another, behold this master of Dreams cometh, etc. Such indeed Joseph was, for verse 5. he gave information of things to come, and had the gift of interpreting others Dreams, as chapters 40. and 41. But his Brethren did not so repute him, but call him so in a way of Mockery and Derision. 2 Sam. 6.20. Michael said to David her husband. How glorious was the King of Israel to day, etc. David was truly glorious in that sacred gesture and Art, as he himself says, ver. 21, 22. but to her it seemed to be lightness and scurrility, void of Royal gravity, for 'tis said, ver. 16. That she despised him in her heart, Psal. 22.8. He trusted in the Lord that he would deliver him, let him deliver him, seeing he delighted in him. These things were most true in themselves, but in the opinion of those mockers false, who by this bitter Sarcasm denied Christ hanging on the Cross, as Matth. 27.43. See Esa. 5.19. Matth. 22.16. The Disciples of the Pharisees being sent to Christ say, Master we know that thou art true, and teachest the way of God in Truth, neither carest thou for any man: For thou regardest not the person of Men— These words were true of our Saviour Christ, but not conformable to the mind of the Pharisees, who spoke by way of snare and Irony, as Luke 20.20. appears. See Matth. 27.29, 40, 42, 43. Mark 15.29. etc. 3. Some things manifestly false, and spoken with an intention to deceive, by such as knew it to be otherwise, are set forth by way of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. history and Narration, as Gen. 3.4. And the Serpent (that is the Devil in the Serpent) said unto the Woman, ye shall not surely die, for (ver. 5.) God doth know, that in the Day ye eat thereof, than your eyes shall be opened, and ye shall be as Gods, knowing good and evil.— This the Father of lies knew to be quite otherwise, but would by that falsehood circumvent and deceive Eve. By the opening of their Eyes, which he by a fallacy Promises is intimated the accuteness of the mind and understanding, in comparison of which the former concreated Wisdom may seem to be blindness— Thus the deceiver plays his game to the destruction of Adam and his Posterity, had not immense Grace stepped in to prevent it. Matth. 2.8. Herod says to the Wisemen— Go and search diligently for the young Child, and when ye have found him, bring me word again, that I may come and Worship ●●im also— His intention was to destroy the Child Jesus, which, by the inhuman and execrable Massacre of the Children afterwards, is evident, but by this Irony and Hypocrisy, he would delude the Wise men. Lastly, There are some things where there seems to be an Irony, but when the thing is more exactly considered, there is none, is Jer. 4.16. The Watchers (or keepers) come from a far Country, etc. Some think that by a Watchman, or Keepers (by an Antiphrasis or Irony,) we are to understand destroyers. But in Truth the Babylonians are to be understood, who for their own safety and profit were watchers, lying in wait about the Fields, lest any thing should escape away, or get from them, as hunter's who watch every place of egress out of a Wood, lest the Beasts they hunt, should escape into the open Fields, as verse 17. Ezek. 3.24. Then the Spirit entered into me, and set me upon my feet, and spoke unto me, and said unto me, go shut thyself within thine house. Junius and Tremel●●ius allege, that these and the following words are to be understood by an Irony; as if he had said, is it a Prophet's office to hide himself, when I bid him go forth— There are others which say, that it was spoke by way of Sarcasm and indignation— paraphrasing thus; if thou art resolved to disobey my Command, go into thine own House, and experience what it is to contend with me— such Sarcasms are found, Judg. 10.14. Esa. 50.11. But the truth is, that, because God had sufficiently instructed the Prophet by his Spirit, and gave him courage to publish his Will, and because we do not read that this Prophet used any Tergiversation or shuffling to avoid the work appointed him (as we read of Moses, Exod. 3.11. and 4.10, 13. Of Jeremy Chap. 1.6. and 20.9. Of Ionas, Chap. 1.3.) the best way is to interpret these words properly as they sound, viz. that it is a serious Command of God, that he should shut himself in his House, and dispatch his Prophetical Actions mentioned chap. 4. (see also chap. 8.1.) to which belongs, what is added of the binding of men (as it were with Cords) by Angels at the Command of God, as verse 25. For God uses these ministering Spirits in his Government of men; and that which is spoken chap. 4. belongs to these, is evident by the 8th. verse of that chapter, etc. Matth. 4.3. The Tempter says to Jesus, if thou be●●st the Son of God, command that these Stones may be made Bread. In which Words Theophylact says, there is an Irony, as if he had said, neither art thou the Son of God, neither canst thou do this. But more truly it is to be interpreted a Diabolical fraud, for Trial of a thing by him not certainly known, as D. Chemnitius. In his Evangelical Harmony says, cap. 19 viz. The Devil had a double purpose. (1.) To know whether Jesus was really the Son of God by this Reason, that if by his bare Word or Command he could turn Stone into Bread, then of certain he is the Son of God; therefore he says not Pray, but Command, but if in the extremity of his hunger and necessity, he cannot do this, than he cannot be the Son of God, and therefore Satan would take occasion to despise and mock him, thus, in vain do you trust to that heavenly voice (Matth. 3.17.) and believe, or hope that others shall believe thee to be the Son of God. (2.) By that Temptation the Devil endeavours to entice Christ into some sin, or distrust of the Divine Oracle, or into a vain ostentation, or empty Glory, if by the Devil's suggestion he should work a Miracle, etc. John 18.38. Pilate said unto him, what is Truth? In which words some say there is an Irony. But in exact speaking (of this Trope) there appears to be no repugnancy betwixt the words, and the mind of the speaker, but rather a supine or careless contempt and disdain of truth in the Heart of Pilate, who argues by way of diminution (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or slight the matter, as if he had said, if there be a dispute betwixt the Jews and thee, about the Truth of Religion, I do not Judge it of that weight, as to lose my time to hear your altercations (or frivolous contentions) etc. John 14.14. And he (Pilate) saith, unto the Jews, Behold your King, which is taken as Ironically spoken, by many— as if he had mocked the Jews, then accusing so abject, low, and contemptible a man, that would aspire at the Government, and threaten the Monarchy of the Caesars. But it is more proper to say, that Pilate had respect to the public acclamation of the People four days before (when they saluted Jesus as their King,) Luk. 19.38. John 12.12, 13. In this sense they are the Words of the Excellent D. Gerhard * Harmo. Evangel. in ●●i●●or. paun. c. 11. Jam olim, expectatis Regem vobis promissum, etc. For some time past you have expected your promised King, but so soon as he appears do you wish him dead? Consult your own honour, and let it not be said that you furiously persecuted him, to whom you have given Royal Honour. Caesar does not fear this King; do you rather pity him, and give over your thoughts of Crucifying him. If he be really your King, why, with so great fury do you, design him for such heavy punishment, whom you ought rather to defend? But if he hath falsely boasted himself to be a King, dismiss him with stripes, which (for his temerity) will be enough to the sufferer. So therefore by a secret instinct of God, Pilate confesses Jesus to be a King, even before his crucifixion, as he afterwards attributed a Royal Name and Honour to him in the inscription upon the Cross, that we may understand that he therefore died, because he is our King, and that the Government is upon his Shoulders, Esa. 9.6. etc. Acts 23.5. Then said Paul I wist not Brethren, that he was the High Priest, upon which words we will transcribe the paraphrase of the learned Rivet. * In Isagog. ad Scripture. Sacr. c. 21 Sect. 8. I know there are many who assert that the Apostle spoke this by an Irony, because when he lived among the Pharisees, and being himself a Pharisee, although the person should be unknown to him, yet by the manner of that Courts sitting, he could not but Judge who among them was Chief or High Priest, having said ver. 3. That he sat to Judge him after the Law. But to me it seems more probable, that Paul, hearing a voice from some of those that sat to Judge (for the Priests and all the Counsel came, as Acts 22.30.) and not knowing from whom it came, spoke so. He judged it not to come therefore from the High Priest, because so hasty and rash a signification of offence did not become his Office and Authority, nor was such a speech of (at least dissembled) Sanctity like to proceed from him. It is therefore plain that this Council was not convened in the accustomed place, where the Judicatory order and debates was defined or assigned to be according to every one's dignity and merit, but near the Tower, whither they were called from the Tribunal where Paul was, which is indicated in the 30 ver. of the preceding chapter.— And he Commanded the Chief Priest and all their Council to appear (in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to come) Paul therefore hearing a voice from that Company, denounces God's punishment to the speaker; for all they that came with the High Priest sat to Judge. See also Fr. Junius paral. 1.98. etc. 1 Cor. 6.4. If then ye have Judgement (or Judicatories) of things pertaining to this Life, set them to Judge who are least esteemed in the Church— Some say that these Words are an Irony, because Paul says verse 5. I speak to your shame (or blushing) But it is more probable that the Apostle spoke seriously— Erasmus upon the place says, The Apostle speaks thus, because he would not have Christians to contend before the wicked, but that they should rather choose the meanest Christian as an arbitrator of their Cause, then wrangle before those Tribunals. Aretius' upon the place, says, The Apostle delivers his mind about what they should do, for they allege thus, you prohibit us to try our controversies before the Heathen Tribunals, but where shall we have a competent and capable Judge? The Church not only wants a Magistracy, but also Persons fit to determine and compose such differences as ours. The Apostle answers, that the latter is untrue because the meanest Christian in these matters have a right of equality with the greatest. The dignity of the Church is great, for Paul judges the meanest worthy of the Office of being Judges, rather than appeal to a Heathen Judge, What shall we not therefore hope from Superiors? But that phrase ver. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (I speak it to your shame) is thus well expounded by Aretius. This is a new Argument taken from public shame, for to wrangle or go to Law, before a Pagan Judge, was no less than to bring a scandal upon the Church: Therefore there is a caution given against that, and because brought occasion of shame upon the Church, therefore the Apostle says deservedly, I speak it to your shame, etc. CHAP. VI Of a Metaphor in General. OF a Metaphor in general, let the following things be noted. 1. As to its Definition, it is said to be a [Trope,] when a word is trans●●ated from its proper and Genuine signification to another less proper— Or when like is signified by like. Fabius lib. 8. c. 6. calls it a short similitude— There are other Definitions, but all to this sense. Some in handling the Definition of this Trope tell us, that a Metaphor may be taken, either from a simple similitude, or from Analogy or proportion. And that these two are different, because there may be a similitude betwixt two, as between a living and a painted man whence the name of the Man is ascribed to the picture. But in proportion two answers two, as Aristotle in his second Book of the Soul compares a ●●oot to the Mouth, because it performs the same office to a Plant, as the Mouth does to a living Creature— Here is indeed a double similitude, for a Plant is compared to a living Creature, and the Root to his Mouth, because Plants receive their nourishment from the Root, as a living Creature does by the Mouth. Of the first sort is that Metaphor, when drops of Dew are called Pearls, when Flowers are called Stars, or a gross corpulent man is called a hog. Of the later are, when the master of a Ship has been by Poets compared to a Waggoner, and e contra, because he takes the same care of his Wagon, as as the Master does of his Ship. In Scripture Metaphors we shall observe the same distinction, but promiscuously. 2. As to its difference from a similitude and Parable, the difference is either contracted, or more large; for in a similitude there is a manifest comparison of one thing with another, and so 'tis a logical Argument; but in a Metaphor there is one thing put for another that's like it, which nevertheless in its explication is to be handled by an apparent similitude. And we are to note here▪ that frequently in Scripture (especially in the Proverbs of Solomon) a Word or Phrase may be expounded by the deficient particle, And in such it is rather a contracted Similitude, than a Metaphor; and therefore many things of that nature are not hereafter reckoned amongst Metaphors. 3. As to its Dignity, as this Trope is the most frequent, so it the most florid and pleasant, giving a most wonderful energy or power, and evidence to the style of Holy Scripture, so that it may be truly called, the Academy or School, where God Communicates the knowledge of Nature and the Creation to his Scholars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ kitch affording matter enough for their most serious and diligent study, making plain those Divine and glorious matters therein revealed in terms which call for deep scrutiny and search into their Nature and Proprieties. For as Rivet tells us, Isag. ad Script. Sacr. cap. 5. p. 49. The Scripture chiefly treating about things relating to Grace and Glory, yet affords occasion for the perfection and study of all Philosophical knowledge, and borrows so much of natural things, as may serve for a looking-glass to represent Divine things to our Eyes, etc. 4. As to the manner of handling, whereas the properties of things from whence they are deduced, are many and various, there must be great care and accuracy used to find out the Reason of the similitude, and the Scope or intention of the Comparison, lest there may be an Aberration from the proper coherence of the Text, or the Analogy of Faith, to do this it is needful that a person be well acquainted with the respective Natures, and the Philosophical Notions and Theories of all things from whence this Trope is taken, as also with the peculiar Customs, and distinct qualities of other Nations, particularly the ancient Jewish state in their Ecclesia●●tical and Civil Government and Oeconomy; besides the knowledge of the Original Languages, (in which the Scriptures were penned, as Hebrew and Greek) which very frequently carry a native Grace and emphatical fullness, hardly expressible (with the same beauty and significancy) in a Translation. More particularly there ought to be care taken, that one Metaphor be not strained to express things in themselves quite opposite, nor make the parallels run till they grow lame; for one Metaphor may be brought to signify many things, with respect to some different qualities and divers Attributes. Thus Christ is called a Lion, Rev. 5.5. because noble Heroick and unconquerable: The Devil is called a Lion, because roaring, rapacious and devouring, 1 Pet. 5.8. Wicked men and Tyrants are called so, Job 4.10, 11. 2 Tim. 4.17. Because they are fierce, outrageous, and cruel to weaker men, as the Lion is to weaker Creatures. By the like Reason an Unicorn is compared to the Goldly, with respect to its strength and courage, Psal. 92.10. And to the wicked because of its desperate boldness and spitefulness, Psal. 22.21. [Leaven] expresses the wonderful force and penetrating virtue of the Word and Kingdom of God, Matth. 13.33. With respect to its piercing and diffusive quality; but it is applied to corrupt and evil Doctrine, Matth. 16.6. 1 Cor. 5.6, 7. Because of its malignant and souring quality, which is also very spreading, and insinuates itself into all the parts. [Sleep] Metaphorically denotes the quiet and peaceable Death of the Godly, 1 Thess. 4.13, 14. And the carnal security, carelessness, and infidelity of sinners. Rom. 13.11. Eph. 5.14. The [Sun] amongst other things denotes happiness, because of its light and splendour, Judg. 5.31. and in felicity or misfortune because of its scorching and excessive heat, Psal. 121.6. Matth. 13.6, 21. etc. [A shadow] signifies protection against evils, as Esa. 49.2. and many other places— because it defends from intemperate heat. It also denotes great perils and calamities (as Psal. 23.4. Luke 1.79.) because of its darkness and foggyness, which are symbols of sorrow and evil. [A River] Metaphorically denotes plenty of good and desirable things, Psal. 36. 8.— 46.4 Esa. 66, 12. Because of the abundance of its Waters and the usefulness thereof well known— It also denotes terrors, perils, and overwhelmings, Psal. 18.4. and 124.4. because of the danger of its rapid and sudden inundations. The [Harvest] is used in a good sense, Psal. 126.4, 5, 6. Matth. 9.37. And elsewhere, because of the great profit and necessity of the gathered fruit. 'Tis also used in a bad sense, Jer. 51.33. Joel 3.13. because it is cut down and destroyed. [Treasure and Treasurer] is also to be understood in a good sense, Matth. 6.20. &c and in a bad sense, Rom. 2.5. both are joined, Matth. 12.35. Sometimes Metaphors taken from divers things, are joined together, where there is a necessity of a distinct enumeration; an evident example of this we have, Lam. 3. to the 16. ver. Where Metaphors are taken sometimes from Men of different circumstances and capacities; sometimes from Beasts to set forth the punishments inflicted by God. So in Eph. 2.20. The Metaphors taken from Civil Society, and from building are joined together, to set forth the Mystical Conjunction of the Godly in Christ, etc. 5. As to the variety of the Metaphors Bartholinus rightly says, That they may be taken from all things in the World, whether substances or accidents, natural or artificial things. And Cicero says, Nihil est in rerum natura, unde simile duci non possit, lib. 3. de oratione. that there is nothing in nature from whence a similitude may not be brought, adding, that the variety of Metaphors is almost infinite. Others say, that 'tis as possible to empty the Sea with sieve, as to reduce or confine Metaphors to certain Classes or bounds.— The like may (in a manner) be said of the Metaphors in Holy Scripture. But in as much as it is very profitable for such as are studious in that Sacred Writing, it shall be endeavoured so to dispose of most, if not all, the Metaphors (as much as may be done among such a multitude of them) found there, especially the most frequent and illustrious, as that they may be reduced to a certain Order, under their respective Heads, which will enable us to give a found judgement of the most Elegant and Rhetorical part of the Bible. And if any be missing, the Harvest being large, it may stir up others to gather up and improve the glean. 6. As to the right distribution or distinction of Metaphors into their right Classes or Heads, some take the Method of Plutarch and Quintilian (who to avoid confusion in such an infinite variety, which can scarce be concluded or terminated by art, rightly say, that the most illustrious sort of Metaphors are to be expounded and distinguished under certain heads) and they make them four, viz. 1. From animate things (viz. such as have life) to animate, as when God is put for a Magistrate, or a Shepherd for a Prince or Ruler. 2. From animate things to inanimate (viz. things which have no life) as when the Earth is said to Groan, and the Olive to Lye. 3. Or from inanimate things to animate, as when Christ is called a Door, a Vine, etc. 4. Or from inanimate things to inanimate, as when the Mystery of Salvation, is called a foundation, 1 Tim. 6.19. 2 Tim. 2.19. etc. Others not respecting things as they are in Nature, observe a Grammatical series, or order, because Metaphors, are found in Nouns, Verbs and Adverbs. In Nouns Substantives, as where it is said Deut. 22.14. The fat of the Kidneys of Wheat, for choice grains of Wheat, where is a double Metaphor. First, In (Fat) for the choiceness or preciousness, and Secondly, In (Reins) which is put for Grains, because they are like them in Form; and both are joined because the Reins in a living Creature are covered with Fat. Thus Christ is called the Light of the World, Joh. 8.12. The Good Shepherd, Joh. 10.11. The Apostles are called the Salt of the Earth, Matth. 5.13. etc. In Nouns Adjective, as when one is said to be of Uncircumcised Lips, Ears, Heart, as Exod. 6.12. Jer. 6.10. and 9.26. For to be of an impure and sinful heart— when the unbelieving and worldly minded man is said to be Dead, Mat. 8.22.— When the Word or Heavenly Doctrine is said to be sound; 1 Tim. 1.10. and 6.3. 2 Tim. 1.13. and 4.3. etc. In Verbs, As when 'tis said of the Wicked they shall wither, Psal. 37.2. That is, they shall perish, The Soul is said to thirst, when it earnestly and vehemently desires any thing, Psal. 42.2. So when putting on is taken for assuming, as Eph. 4.24. In Adverbs, As when to take a thing hardly is put for Grief and Sorrow, as Gen. 21▪ 11. To speak hardly is put for roughly or severely, as Gen. 42.7. To be grievously wounded is put for very much; 1 King. 22.34. Thus in the vulgar Latin Edition, but the Hebrew is without Adverbs there. But a more proper Example is in Matth. 26.75. He wept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bitterly, that is, very much; a Metaphor taken from Taste; So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splendidly, is put for eminently or sumptuously; Luke 16.19. But waving these, our method shall be to consider this Trope (1.) More Specially. (2.) More Generally. 1. More Specially, which shall be about things that are translated to God, which properly belong to Man. Chap. 7. The 2. About what things belonging to other Creatures are ascribed to God, Ch. 8. The 3. When things properly ascribable to persons, are attributed to things that are not persons, Chap. 9 4. More Generally, which shall be to lay down the distinct Heads and Classes of Metaphors, with succinct Explications of each. 5. We shall produce such Metaphors taken from God and the Creatures, as are obvious in Universal Nature. ch. 10, 11.12. 6. Such as are taken from Sacred persons and things, as Divine Worship, etc. Chap. 13. CHAP. VII. Of Metaphors Translated from Man to God, which kind is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ANthropopatheia is a Metaphor by which things properly belonging to Creatures, Quaecunque à creaturis transferuntur ad Deum, repurganda prius sunt ab omnibus imperfectionibus, et tum demum id, quod perfectum e●●, Deo attribuendum. Quis aequo animo audiat, er non potius abhorreat ab illiusmodi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quam inculcat? D. Calixti paraphr. pag. 255. Harmon Evangel. especially Man, are by a certain similitude attributed to God and Divine things. It is likewise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condescension, because God in his Holy Word descends, as it were, so low as our capacities, expressing his heavenly Mysteries after the manner of men, which the Hebrews elegantly call The way of the Sons of men. In this Metaphor it is very necessary to take great heed that no mean, base, or indecent thing be attributed to the most High and Holy Majesty, but that the Reason of the similitude be always improved with this Caution or Canon of Divinity▪ viz. Whatsoever is translated from Creatures to God, must first be separated from all imperfections, and then that which is perfect may safely be ascribed to God; To understand these similitudes, as the Lord descends graciously to us, so let us with a Devout mind (by Faith and Prayer) ascend unto him, comparing spiritual things with spiritual, 1 Cor. 2.13. That we may have honourable apprehensions of him and his Divine Mysteries, which cannot be done without the aid of the Holy Spirit, who only knows the things of God, and the depths of his Wisdom, revealing them to men by the Word, 1 Cor. 2.10, 11. To this may our Saviour's speech be referred John 6.53. When by a similitude of humane things he speaks of the participation of heavenly things, some of the Disciples being of gross and carnal understandings said, This is an hard Speech, who can hear it? abhorring such Flesh eating, and Blood drinking, to whom Christ says, ver. 63. It is the spirit that quickeneth, the flesh profiteth nothing: The words that I speak unto you, they are Spirit and they are Life. That is, my words are not to be received in the mode and measure of vulgar or Earthly things, but waving such thoughts by the aid and guidance of the Spirit, as things spiritually spoken they are to be spiritually understood, and by Faith to be believed, for so they are Life and give Life, etc. In proceeding we shall not only show those Metaphors that respect God, considered singly in his Essence and Divine Majesty, but also as manifest in the flesh. Some Metaphors are taken from Man, and some from other Creatures. From Man— as 1. His Parts and Members. 2. His Affections. 3. His Actions. 4. His Adjuncts. Of which in order. The Parts and Members of a Man attributed to God. Soul. A Soul is attributed to God, by which his Life, Essence, and Will, and therefore God himself, is understood: For as man lives and operates by the Soul, so God in himself is Essential Life, and a most pure act— My Soul shall not abhor you, Leu. 26.11. The wicked his Soul hateth, Psal. 11.5. See Esa. 1. ●●4. and 42. 1. Jer. 5.9.29. Matth. 12.8. Heb. 10.38. Hence the Lord is said to swear by his Soul, Jer. 51.14. Amos 6.8. that is, by himself, as our Translation renders, it and agreeable to Esa. 45.23. Jer. 22.5. Heb. 6.13. Where it is expounded. Body. [A Body] by reason of his incorporeal Essence is no where attributed to God, but 'tis ascribed to our Saviour Christ in a twofold respect. 1. As opposed to the Shadows, Figures and Types in the Old Testament, the Truth, Compliment or Fulfilling of the things prefigured by these Shadows, being held forth in him, Col. 2.17. Which are a shadow of things to come, but the Body is of Christ, that is, the Truth and Compliment is in Christ. And Col. 2.9. It is said that in him dwelleth all the fullness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodily, that is, most really, perfectly, and solidly, not in a Typical or shadowy manner, as God manifested himself in the Old Testament. 2. The Church is called the Body of Christ, Eph. 1.22, 23. And (God) gave him to be the Head over all things to the Church, which is his body, the fullness of him that filleth all in all. It is called his Body, because he Rules it, giving Sense, Life and Spiritual motion to it, as a man's head does to his body. It is called his fullness, because (though Christ is absolutely perfect in himself, and has no need of us) his Love is so great to his Church, that he will not be without it, any more than a head would be willing to want his members. Father, I will that they also whom thou hast given me, be with me where I am, etc. John 17.24. Eph. 4.12, 15, 16. So much for Christ's Mystical Body. As for the humane Body of our Lord, it being really and not metaphorically such, it concerns not this place. Head. God is called the [Head] of Christ. 1 Cor. 11.3. (1.) With respect to his humane Nature, for in that sense Christ's says the Father is greater than he, John 14.28. (2.) With respect to his Office as Mediator and Redeemer, for all the actions of Christ were done by the Will, Order, and Commission of the Deity. The Apostle by the figure Climax, or a certain Gradation in the same text calls Christ the head of the Man, because he chose that Sex, when he took humane Nature upon him, so becoming the first●●born among many Brethren, Rome 8.29. He also calls man the Head of the Woman, because of the pre-eminence of Sex, and being ordered her Lord and Superior. In these places the Word is Metaphorical, in respect of eminency, because the head in the natural body is seated highest, excelling the whole body in dignity of sense and reason. (3.) In respect of Rule and Government, the natural body being ruled by it, etc. More generally Christ is called the Head of the Church Eph. 1.22. and 4.15. Col. 1.18. etc. In which sense man has no prerogative over the Woman, as to the participation of the benefits of Christ, and Mystical Union with him, Gal. 3.28. Neither Male nor Female, for ye are all one in Christ Jesus. Hence it is said Eph. 1.10. That he might gather together in one head all things in Christ, both which are in Heaven and which are on Earth, which Chrysostom well interprets, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is done by the mystery of Redemption, that Celestial and Terrestrial things, that is, Angels and Men, should have one head, that is, Christ, whereas before by reason of man's sin, heavenly things were separated from Earthly. [A Face] Is attributed to God, Face. by which the manifestation of himself to Angels and Men, and the various workings of his Providence is to be understood; for so God is known to us, as one man is known by his face, to another: the Face of God, signifies manifestation. 1. In the blessed state of Eternity, Psal. 16.11. With thy Face is fullness of Joys, (so the Hebrew) and Psal. 17.15. I will behold thy Face in Righteousness: I shall be satisfied when I awake in thy likeness. Matth. 18.10. Their Angels do always behold the Face of my Father which is in heaven. In this sense no man can see God's Face and Live, Exod. 33.20, 23. For now we see through a glass darkly, but then Face to Face, 1 Cor. 13.12. etc. 2. In the state of Mortality, when God in any measure reveals himself. As, (1.) By the Face of God his presence and propitious aspect is noted, as Exod. 13.21. The Lord went before them by day in a pillar of a cloud, and by night in a pillar of Fire, Exod. 33.14. My Face (so the Hebrew) shall go with thee, and I will give thee rest, and verse 15. Moses said, If thy Face go not (with us) cause us not to go up hence, etc. that is, if you be not present as heretofore in the pillar of a Cloud and Fire. Hence that appellation given to Christ is deduced, Esa. 63.9. The Angel of his Face or presence, because by the pillar of a Cloud and Fire in a visible manner he led the Israelites of old, and made the Face of God (as it were) conspicuous to them: others say it is because he is the image of the invisible God, by whom we know the Father as one man is known by his Face to another, Col. 1.15. John 14.9, 10. which cannot be said of any other. The Face of God signifies also that glorious appearance of God to the people on Mount Sinai, Deut. 5.4. And that more illustrious manner of his Revealing himself to Moses above any other, Deut. 34.10. See Numb. 12.6, 7, 8. etc. Sometimes the Face of God is put for the place where God reveals himself, and where the Ministry of the word flourishes, or as Jehovah himself words it, Exod. 20.24. Where he Records his Name, etc. Thus Cain is said to go forth from the Face of God, Gen. 4.14.16. that is, from the place where his Parents worshipped him, and Jonah rose up to flee from the Face of the Lord— that is, left the Church and People of God, to go to Tarshish among Infidels; not, but that he knew, that none can so fly from the Face of God, as to be unseen by him, but he thought that there was no place for Divine Revelations besides the Holy Land, and therefore hoped that in those strange places God would no longer trouble him, Vid. Brentium in loc. nor impose so hard a Province upon him as to Preach against Ninive, etc. See Exod. 23.15. and 25.30. Psal. 100.1, 2, 3. and 104.4. 2 Sam. 21. 1. Psal. 139.7. Leu. 17.10. Psal. 9.4. etc. Sometimes wrath and divine punishment is noted by the Face of God, as Psal. 68.1. Let them that hate him flee before his Face— Jer. 21.10. I have set my Face against this City for evil, etc. Lam. 4.16. The Face of the Lord hath divided them, etc. 2 Thess. 1.9. 1 Pet. 3.12. Sometimes the Grace, Favour, and Mercy of God is expressed by it, as Dan. 9.17. Psal. 13.2. Ezek. 39.24. Psal. 31.20. Psal. 17.2. 2 Chron. 29.12. Num. 6.25, 26. Psal. 4.7, and 31.17. and 67.1, 2, 3. Psal. 80.4, 8, 20. 'Tis said of men to seek the Face of God, that is his Grace and favour by Prayer, Psal. 27: 8. 2 Chron. 7.14, 17. Esa. 18.3. etc. God is said to have [Eyes, Eyes▪ ] by which we are to understand his most exact knowledge, Psal. 11.4. His Eyes behold-his eyelids try the Children of men— (In the word Eyebrows there is also a Synedoche) Job 34.21. See Caryl on the place. 10. vol. p. 656. For his Eyes are upon the ways of man, and he seeth all his goings, that is, he clearly discerns and understands the ways of man, which intimates, 1. A present act (they are.) 2. A continued act, his Eyes are never off the ways of man. 3. An intentive and serious act, this denotes not only a bare sight, but also that which is operative, as being done, with most exact scrutiny and disquisition— God looks through and discerns men to the utmost, he beholds not only the external acts of men, but also the soul and Spirit of them. Esa. 1.16. Put away the evil of your doings from before mine Eyes, that is, be ye pure inwardly as well as outwardly, for I see through you, etc. It is said Host 13.14. Repentance shall be hid from mine Eyes— that is, they do not Repent at all, therefore will I not respite the sentence, but execute it certainly— for that which is hid from the Eyes or knowledge of the Omniscient God, is not, nor can have existence, Psal. 110.4. Rom. 11.29. Esa. 65.16. Heb. 4.13. All things are naked and opened unto the Eyes of him with whom we have to do— the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered in our Translation (opened) is very Emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in collum c●●u cervicem resupino. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totam spinam Dorsi significat. Hemming. in Com. for it signifies a dissection, quartering, or cleaving asunder through the backbone, as they do in Anatomy, wherein they are very curious to find out every little Vein or Muscle, though never so close, so as nothing can be hid— The Apostle therefore translates this word to his purpose, to signify that all the secrets of Hearts are so exposed to the notice and view of God, as if all were dissected and opened like a mere Anatomy. 2. By the [Eyes] of God may be understood his providential Grace and divine benevolence to men, Deut. 11.12. A Land which the Lord thy God careth for (or seeketh) the Eyes of the Lord thy God are always upon it, from the beginning of the year, even unto the end of the year— that is, he graciously cherishes, takes care for and defends it, 1 Kings 9.3. I have hallowed this house which thou hast built, to put my Name there for ever, and mine Eyes and mine Heart shall be there perpetually— that is, my presence and blessing shall be there with you. 2 Chron. 16.9 For the Eyes of the Lord run to and fro throughout the whole Earth, to show himself strong in the behalf of them, whose Heart is perfect towards him— and Ezra 5.5. The Eye of their God was upon the Elders of the Jews, etc. that is, they are under his care and gracious protection, while they build the House of the Lord, Psal. 32.8. I will guide thee with mine Eye, that is, I will inform thee by my spirit, and will lead thee in a right way. See Psal. 34.15. 1 Pet 3.12. Ezek. 20.17. and 5.11. and 7.4. Deut. 32.10. Psal. 17.8. Zach. 2.8. and 3.9. with 4.10. 3. Sometimes the [Eye] of God signifies divine wrath and punishment, as Amos 9 4. I will set mine Eyes upon them for evil, and not for Good. And Esa. 3.8. Their Tongue and their Doings are against the Lord, to provoke the Eyes of his glory. Ears. [Ears] are attributed to God, which denotes not only his knowledge of all things done on Earth, but also that he understands, approves of, and gives gracious Returns to the Prayers and Applications of his people, Psal. 10.17. and 31.3. and 55.1, 2. and 71.2. and 130.2. By the Ears of God we are to understand that, 2. He knows the sins of men, which are said to Cry, and enter into the Ears of the Lord, Jam. 5.4. Esa. 5.9. There is a very Emphatical phrase of the promise of the Messiah, Psal. 40.6. Mine Ears hast thou digged; that is, thou hast marked me as a faithful servant to thyself— by this the most perfect servitude and obedience is noted from the Son (as incarnate or made flesh) to the Father. Messias in duali de auribus suis loquitur, ad eminentiam spiritualis suae servitutis & obedientiae notandam. Nose Et ecce ipsi mittunt faetorem ad nasum suum. The metaphor is taken from a Custom amongst the Jews, that the servants Ear should be bored through with an awl, and serve for ever, unless he would be made free the seventh year, Exod. 21.6. Deut. 15.17. See Esa. 50.4, 5. Heb. 10.5. [A Nose] is attributed to God, Deut. 33.10. They (that is, the Levites) shall put incense before thee, (in the Hebrew) to thy Nose— some interpret it, to thy Face, that is, before thee, Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ezek 8.17. And lo, they put the branch to their Nose; this is rendered, and lo they send a stink to their Nose, which the textual Masora says should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Nose, (viz. God's Nose, which opinion is taken up by Galatinus, Vatablus, and Schindler— but the word translated (stick) signifies also, a Branch, so that the meaning of the text (as Jerome says) must be. It was a custom for 25 men in the likeness of Idols to hold a branch to their Noses, doubtless of palms, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it may by these be signified that they worship the Idols. See Ez. 15.2. [A Mouth] the instrument of speech is attributed to God, by which his Will, Mouth. Quidam falso haec verba ad spiritualem vitam de torquent, ac si dictum esset, animas non ali visibili pane, sed Dei verbo, e●●t id quidem in se verum, sed alio respexit Moses, etc. Vatablus in loc. Servator filium Dei se esse, neque ait, neque negat, sed ex loco convenientissimo, Deut 8.3. etc. In Harmon. Evang. 110. Et eloquio labiorum suorum interficiet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichristum seu Anti-Deum impium. Lips. Per prosopographiam. Humano more tribuit illi quasi bellatori vehementi in hos●●es comoto, faciem arden●●em, id est, oculos flammantes, labia frementia, et summam indignationem increpando, prae se serentia, linguam ad vorandum exserta●●, et ignis in●●ar flammeam, etc. Muscul. in loc. Word, Sentence, Command, etc. is understood. As Josh. 9.14. 1 Sam. 15.24. 2 King. 24.3. Esa. 30.2. etc. There is a notable place, Deut. 8.3. Man doth not live by Bread only, but by every word that proceedeth out of the Mouth of the Lord doth man live— that is, as God hath appointed, and administered the means of living, whether ordinary or extraordinary, (as that in the Desert was when they were fed with Manna) upon which place Vatablus says thus, Some understand these words of spiritual life, as if it had been said, that souls are not fed by visible Bread, but by the Word of God; which indeed is true in itself, but Moses had another meaning; for whereas no person had Bread, he alludes to the Manna, which was sent as an extraordinary supply to the People, that it might be received as an evident truth in all Ages, that man's life depends not upon Bread or any external provision, but upon the good pleasure and providence of God, which preserves nature's order, and the Creatures being. So that the Word of God is not put for Doctrine, but the Decree published by God in order to that end. For the Lord throws not off his Creatures, for as he gives them life, so he sustains it. Heb. 1.3. This speech of Moses is repeated by Christ, and opposed to Satan's Temptation, Matth. 4.4. upon which D. Calixtus has these words. Our Saviour neither affirms nor denies himself to be the Son of God, but urges a most proper argument out of Deut. 8.3. Where Moses puts the Israelites in mind how they were fed for forty years not by usual Bread, but by Heavenly Manna, as if he had said— I have no reason to despair, as if I must die for want of Bread, neither is there any necessity that Bread should be produced by miracle, because such are not to be wrought at the pleasure or curiosity of every body, but then only when the Glory of God requires it, and when needful in order to men's Salvation; for man lives not by bread alone, but by every word which proceeds out of the Mouth of God, that is, by any other way, which God in his immense power, and unconstrained will has constituted and appointed, that thereby the Life of man may be supported. It is said of Christ, Esa. 11.4. That he shall smite the Earth with the Rod of his Mouth, and with the breath of his lips shall he slay the wicked, agreeable to 2 Thess. 2.8 Whom (viz. the wicked one) the Lord shall consume, with the Spirit of his Mouth— by which is understood the Word of Christ, which shall judge and condemn the wicked, John 12.48. The Chaldee translates it thus— By the speech of his lips will he slay the Antichrist or wicked Anti-God, as Guido Fabricius in his Sy●●iack and Chaldee Lexicon renders it. [Lips] are ascribed to God, Job 11.5. when speech or external manifestations of his mind are attributed to him— O that God would speak and open his Lips against thee. Sometimes Lips and a Tongue are attributed to God, when he is angry, as Esa. 30.27. His Lips are full of indignation, and his tongue as a devouring Fire— and his breath as an overflowing stream, etc. Upon which Musculus thus paraphraseth. These things are ascribed to God after the manner of men, and are terms borrowed from a Warrior vehemently provoked against his Enemy, his face burns, that is, his eyes are inflamed, his Lips, and other gesture betokening a violent indignation, etc. Psal. 18.8. In the description of God's Anger, there are many similitudes borrowed from Tempests, Lightning, and other dreadful things to terrify man. When God is said to speak to any mouth to mouth, it denotes familiarity and intimacy, which prerogative the Lord granted to Moses, Num. 12.8. It is said Jer. 18.17. I will show them the * Cervix the hinder part of the Neck. back and not the Face, in the day of their calamity; whereby is signified a denial of his Grace and Favour, which is to be understood by Face— the word translated back signifies the hinder part of the Neck, and indicateth God's Anger, as if he had said— I will not vouchsafe to hear them when they call, nor look upon them when they implore my help. [An Arm] is attributed to God, by which his strength and power is signified; because the strength of a man is known by the strength of his Arm, whether it be Labour, Fight, etc. Exod. 15.16. Job 40.4. Psal. 77.16. Psal. 79.11. Psal. 89.11, 14. Esa. 30.30. and 51.9. and 59.16. and 62.8. and 63.5. Luke 1.51. etc. A stretched out arm is ascribed to God, in his delivery of his People from Egypt, Psal. 136.11, 12. and Jer. 32.17. Thou hast made the Heaven and the Earth by thy great power and stretched out Arm, Metaphora à bellatoribus pugnantibus vel aliis vehementius labori incumbentibus desumpta. Instar fortis & arden's bellatoris pugnabis tuis concionibus contra eam, etc. etc. This Metaphor is taken from men fight or when engaged in hard labour, who with all their strength and force employ their Arms, which sometimes they make bare to remove the impediments of Garments. Hence God says to the Prophet Ezekiel chap. 4.7.— Therefore shalt thou set thy face before the siege of Jerusalem, and thine Arm shall be uncovered, and thou shalt prophesy against it, that is, thou shalt Preach against it with all thy might, as eagerly as a Warrior goes to Battle. Sometimes by the Arm of God the Doctrine of the Gospel is noted, as Esa. 52.10. The Lord hath made bare his holy Arm, in the Eyes of all the Nations, and all the ends of the Earth shall see the Salvation of our God. See ver. 7.8. etc. So Esa. 53.1. It is said, Who hath believed our Report, and to whom is the Arm of the Lord revealed? Which is repeated, John 12.38. Some in these places (and Esa. 51.9. and 59.16.) By the Arm of the Lord, do understand (and not improperly) the Messiah, who is the Power and Wisdom of God, 1 Cor. 1.24. A Hand [A Hand] is attributed to God, by which is understood his Power, exerting itself in strong and marvellous operations. As Num. 11.23. Job 10.8. And 12.9, 10. Psal. 8.7. And 95.5. Esa. 11.11. And 59.1. Or his strong and gracious protection, Psal. 31.6. Psal. 144.7. John 10.28, 29. Act. 4.30. Or Infliction of punishment, as Ezod. 9.3. Job 19.21. Psal. 21.9. Psal. 17.14. Psal. 38.3. Acts 13.11. From hence it is put Metonymically for the punishment itself inflicted by God, as Job 23.2. My stroke (in the Hebrew 'tis Hand) is heavier than my groaning. And Job 27. 1ST. I will teach you by the Hand of God, that is, the stroke or punishment of God. So Ezek 39.21. The phrase— I will stretch forth mine Hand, signifies, I will punish. Exod. 7.5. Esa. 5.25. and 9.12, 17, 21. and 10.4. and 14.27. and 31.3. Jer. 6.12. Ezek- 16.27. and 25.7. Zeph. 1.4. and 2.13. So putting forth the Hand, Job. 1.11. and 2.5. Psal. 138.7. So the shaking of the Hand of the Lord, Esa. 19.16. signifies to be more grievously punished, as Psal. 32.4. So to lighten the Hand signifies to mitigate punishment, 1 Sam. 6.5. See Ezek. 20.22. Esa. 1.25. Acts 4.28. The Hand of God is put for his Counsel and purpose. Esa. 49.22. To lift up the Hand to the Gentiles, signifies a merciful calling them to Repentance, Prov. 1.24. Esa. 65.2. Because we lift up our Hands to such as we would embrace, or whose presence we desire. To smite the Hands together (as Ezek 21.17. and 22.13.) signifies a great * Cujus signum apud homines manuum complosio esse solet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus super solium Jah. Metaphora ab homine ducta, qui quod manu ipsa apprehendit tenetque sibi datum, omnium certissime possidet, etc. detestation and averseness. To lift up the hand, (as Exod. 6.8. For so the Hebrew is) signifies to swear, as also, Deut. 32.40. Ezek. 20.5.6. and 36.7. etc. R. Salomo and Aben-Ezra expound Exod. 17.16. Of God's Oath, viz. Because the Hand of the Lord hath sworn (so the Heb.) that the Lord will have war with Amalek from generation to generation, that is, the Lord hath sworn by his Throne. The Chald. expounds it thus, it is asserted by an Oath, that is, by the terrible One, whose Majesty dwells in the Throne of Glory, that there shall be a War waged by the Lord, against the House of Amalek to cut them off for ever, etc. Moses uses this phrase in allusion to what is spoke before verse 11. And it came to pass that when Moses held up his Hand, that Israel prevailed, and when he let down his Hand, Amalek prevailed, etc. It is said, John 3.35. The Father loveth the Son, and hath given all things into his Hand, denoting a communication of the fullness of the Godhead to his humane nature. See Matth. 11.27. and Col. 2.9. Right hand. A [Right hand] is ascribed to God, by which his Divine Power is understood, or indeed the omnipotent God himself, as Exod. 15.6. Thy Right hand, O Lord, is become glorious in power, thy Right hand, O Lord, hath dashed in pieces the Enemy, Psal. 77.10. I will remember the years of the Right hand of the most high, Psal. 118.15, 16. The Right hand of the Lord doth valiantly— The Right hand of the Lord is exalted, the Right hand of the Lord doth valiantly, Psal. 139.10: Even there shall thy Hand lead me, and thy Right hand shall hold me, that is, thy power which is unlimited and diffused every where, Esa. 48.13. More especially the Right hand of God notes his power, which he exerts in Mercy and Bounty to Believers, Psal. 20.7. and 18.36. and 44.4. and 63.9. and 8●●. 16, 18. Sometimes his wrath and vengeance to his Enemies, as Exod. 15.6, 12, etc. The Phrase of Christ's sitting at the Right hand of God, being exalted in his humane Nature, as Psal. 110.1. Matth. 26.64. Mark. 16.19. Act. 2.33, 34. and 7.55.56. Rom. 8.34. Col. 3.1. etc. is not to be understood properly, as if there were a local situation in a certain place of Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ell●●genda et explicanda est. but by an Anthropopathy or Scripture way of speaking, and is to be understood of a Dominion and Power most powerfully and immediately operating and governing, as it is explained, 1 Cor. 15.25. Eph. 1.20, 21, 22. and 4.10. Heb. 1.3, 4. and chap. 8.1. A [Finger] is ascribed to God, A Finger by which likewise his power and operating virtue is noted, as men work by the help of their Fingers, Exod. 8.19. and 31.18. Psal. 8.3. When I consider thy Heavens, the work of thy Fingers, etc. Some apprehend that there is a metaphorical emphasis in this place, because the Heavens were created with extraordinary facility by God, and built very artificially, as the finest and most precious sorts of workmanship are wrought by excellent Artists, not by strength of body, nor with their Arms and Hands, but by the dexterity of their Fingers. By the Finger of God, the Holy Spirit is understood, if you compare Luke 11.20. with Matth. 12.28. because it respects the virtue and power of its operation, as Act. 10.38. etc. If a man's Fingers be contracted, it is called the Hollow of his hand, if extended, a Span, which by an Anthropopathy are ascribed to God, Esa. 40.12. D●●gitis humanis constituitur pugi●●lus, si contra●●antur, et spithama, si extendantur. Who hath measured the Waters in the Hollow of his Hand? And meted out the Heavens with a Span, etc. that is to say, the Lord hath done it; denoting how easy it is to create all things, and most powerfully to support and govern what he has Created: For as men by Engines and Devices, do lift up and advance huge weights, etc. so it is much more easy for God to rule and dispose the whole Universe at his pleasure. Prov. 30.4. etc. Esa. 48.13. etc. A [Heart] is attributed to God, by which either his lively Essence is denoted, A Heart. as the heart in man is judged to be the principle or beginning of Life. Gen. 6.6. It grieved him at the Heart, that is, in himself— or else his Will and Decree, as Gen. 8.21. the Lord said in his Heart, that is, he decreed and appointed. Chald. He said in his Word, Jer. 19.5. It came not up into my Heart (so the Hebrew) that is, Hoc est. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●avore●●, 〈…〉. Bowels. I did neither Will nor Command it: For the Scripture makes the Heart the seat of the soul, whose property it is, to think, will, and discern. More especially it signifies the good pleasure and approbation of God, 1 Sam. 13.14. The Lord sought him a man after his own Heart, that is, his favour, or good will. So Act. 1ST. 22. etc. Jer. 32. 4●●. I will plant them in this Land assuredly, with my whole Heart, and with my whole Soul, that is, with greatest benevolence, regard and good Will. [Bowels] are attributed to Cod, by which his Mercy and most ardent love is expressed, Esa. 63.15. Where is thy zeal and thy strength, the sounding of thy Bowels, and of thy Mercies towards me? Jer. 31.20. My Bowels are troubled for him (that is, for Ephraim) Luke 1.78. Through the * So the Greek runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per v●●cera miseric●●rdiae Dei n●●tri. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat uterum. The word signifies the Mother's Womb Flac. Illyr Clau. Script. Bowels of the Mercy of our God, whereby the dayspring from on high hath visited us. Hence comes the Verb— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ misericordia commoveri, to be moved with Compassion, which is frequently said of Christ, as Matth. 9.36. and 14.14. and 15.32. Mark. 1.41. and 6.34. etc. See Gen 43.29. 1 King. 3.26 Psal. 51.3. See Esa. 63.7. &c, where the Hebrew word that signifies Bowels and Compassionate love is ascribed to God. Illyricus upon the place— says, that this Metaphor is deduced from the love of Mothers to their Children, which they bear in their Wombs, (the same Hebrew word signifying Bowels and Womb) because the seat of affection is in the Bowels, and so Metonymically the thing containing is put for the thing contained, or the Cause or Instrument for the Effect— agreeable to Esa. 46.3. Which are born by me, Dilecti mihi prae omnibus populis, & chari prae omnibus regnis. from the belly, which are carried from the Womb; which the Chaldee expresses, You who are beloved by me beyond all people, and dear beyond all Kingdoms. Others by the term (womb) would properly understand the time of Conception and Nativity, so denoting Gods Constant care and preservation even from the very birth. A Bosom. A [Bosom] is in three places attributed to God, Psal. 74.11. Why withdrawest thou thy hand, even thy right hand? Pluck it out of thy Bosom, that is, suffer thy right hand to be no longer idle, but employ it, (as if it were drawn from thy Bosom,) in finishing thy glorious work, against thine and our Enemies. See Prov. 19.24. and 26.15. R. Kimchi per sinum Dei Sanctuarium intelligit, quod quaedam quasi latebra Dei est, ut sinus hominis.— Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erga peccatores Denotat●●r. Rabbi Kimchi, by the Bosom of God, understands a Sanctuary, which is (as it were) a certain hiding place for God, as a man's Bosom. Esa. 40.11. He shall feed his flock like a Shepherd, he shall gather the Lambs with his Arm, and Carry them in his Bosom, and shall gently lead those that are with young. This is spoken of the Messias, who is here compared to a Shepherd, and his tender care of the Sheep and Lambs, Metaphorically sets forth his extraordinary Philanthropy, or Love, Mildness, and Compassion to miserable sinners, who are broken under the sense of God's Wrath, and weak in Faith. Shepherds are wont to bear their little and weak Lambs gently in their bosom, as they carry the great Sheep upon their backs or shoulders, etc. So does Christ in a spiritual sense, etc. John 1.18. The only begotten Son, which is in the Bosom of the Father— This phrase metaphorically sets forth the most intimate Communion that is betwixt God the Son, and God the Father, which consists, 1. With respect to eternal generation, for Parents are said to bear their Children in their Bosoms, Num. 11.12. Have I begotten them, that thou shouldest say unto me, Carry them in thy Bosom, (as a Nursing Father beareth the sucking Child) etc. For the like reason, Prov. 8.30. the Son of God is figured in the similitude of a child playing before his Father. 2. With respect to nearest and strictest Relation, or rather indeed Unity of Nature and Essence, as John 14.10. it is said, that he is in the Father, and the Father in him. 3. With respect to the dearest and superlative degree of love for, that which is dear unto men is carried usually in their Bosom. As it is said of the Disciple whom Jesus loved, John 13.23. That he was leaning on his Bosom, etc. 4. With respect to the most secret Communication: For the Son only knew, and perfectly sees the Father, and therefore he alone reveals him and his heavenly Mysteries to mankind. To which last particular, John chiefly had respect, as appears by the Context. Feet. [Feet] are attributed to God, by which his Immensity and Omnipresence upon the Earth is noted or signified, as Esa. 66.1. (2.) His Operation or Activity in crushing, supplanting, or destroying his Enemies, as Psal. 74.3. Lift up thy Feet unto the perpetual Desolations. See Psal. 110.1. etc. The Church is called the place of his Feet, Esa. 60.13. Because he exhibits his grace and glory there, as if he had wal●●t in it, agreeable to Deut. 33.3. All thy Saints sat down at thy Feet. Every one shall receive of thy words. This metaphor is taken from the Custom of Scholars, who sat at the Master's feet, Act. 22.3. As Paul was at the feet of Gamaliel. And (Luke 10.39.) Marry who sat at Jesus feet and heard his words. The Clouds are called the dust of his Feet, that is, as if he had walked upon the Clouds, as men do upon the Dust of the Earth, and with extraordinary swiftness, as the Clouds fly in the Air. See Esa. 19.1. and 60.8. and Psal. 104.3. [Steps] are attributed to Christ before his incarnation, Psal. 89.51. Steps. Wherewith they have reproached the Footsteps of thine anointed, that is, the Documents of the Messiah dwelling in us, who by his word raises us up, Documenta habitantis in nobis Messiae, ut quod verbo suo, erigit et solatur, etc. ●●ertul. lib. de Trinit. folio 601. efficaciae divinae per membra monstrantur, etc. and Comforts us in his promises of coming in the Flesh, and to Judgement, etc. Others say that it is meant of some, who by way of derision, reproached the Messias for the delay of his coming, as proceeding with too slow a pace, that is, that he would never come. The Chaldee— They reproach and disgrace the slow steps of the Feet of thy Christ, etc. Thus much of the parts of a man, and the members of his Body, which I shall conclude in the remarkable words of Tertullian (if that Book of the Trinity be his) Divine efficacies (says he) are shown by Members, not the habit or Corporeal lineaments of God,— By his Eyes we are to understand that he sees all things, and by his Ears that he hears all things, and by his Fingers some significations of his Will and Mind, by his Nostrils, his savoury reception of Prayers, as sweet Odours, by his Hand, his octive and creating power; by his Arm, his irresistible strength; by his Feet, his ubiquity, etc. For members or their particular offices are not necessary to him, whose tacit pleasure, commands a ready obedience from all things. What needs he Eyes that's light itself? What needs he Feet, that's every where? Why would he go in, when there is not a place out of which he can go? What occasion has he for Hands, when his silent will is the Builder, Contriver, or Architect of all things? What needs he Ears, who knows even the most secret Thoughts? Or a Tongue, when his very Thoughts are Commands? These Members are necessary for men, not for God, because man's purposes are ineffectual, without the assistance of Organs to act by, but God's bare Will is Action producing Effects at his mere Pleasure— To Conclude he is all Eye, because every part of him sees all; all Ear, because every part of him hears all; etc. Humane Affections ascribed to God. HEre we must note the difference of humane Affections, for some are attributed to God, as being truly in him, yet not in that imperfect manner or * per modum accidentis. way of accident, as they are in Man, but far more purely and eminently, and that † per modum essentiae seu substantiae Tom. 4. lib. 2. ad Simplicianum quest. 2. Misericordia, quasi miseria cordis. essentially and substantially too. And so all words which express humane Affections, are first to be separated from all in perfections, and then understood of God. The words of Augustine are notable— The Anger of a man (says he) causes a disturbance and a torment in his mind; but the Wrath of God executes its vengeance with a perfect equity and tranquillity, void of all disturbance; the mercy of man has some mixture of heart misery, and from thence in the Latin Tongue hath its derivation— The Apostle exhorts not only to rejoice with the rejoicing, but also to weep with them that weep. But what man of a sound mind can say that God can be touched with any anxiety or torture of mind, the Scripture every where affirming him to be full of mercy. The zeal of men is often tainted with a mixture of spite, envy, or some other disorderly passion; but 'tis not so with God, for though his zeal is expressed by the same word, yet 'tis not in the same manner with the Sons of Men. The words of Chemnitius deserve notice, Scholars (saith he) by a depraved application of that Rule, that * In deum non cadit accidens. accidents have no place in God, In loc. Theolog. p. 29. have taken away all Affections from him; and that most sweet consolation (Host 11.8, 9 My Heart is turned within me, my repentings are kindled together. I will not execute the fierceness of mine Anger, I will not return to destroy Ephraim, for I am God and not Man) they affirm should be taken according to effection not affection. It is true indeed, that accidents having no place in God his commiseration, is not such an affection as ours, but in regard his Mercy is not distinguished from his Essence, it is certain, that it must be much more ardently in God, than we are able to think, etc. When [Joy] or rejoicing are attributed to God, it either denotes his delight and pleasure in his Creatures, Joy. Psal. 104.31. The Lord shall rejoice in his Works. Or else his gracious favour and propensity to his Church, as men take Joy in things very dear to them, Esa. 62.5. As the Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee. So Deut. 28.63. and 30.9. Jer. 32.41. etc. There is a Joy in God, which exerts itself in gracious effects, but that is infinitely greater than it is in men, or can be thought by them. 2. There are certain humane Affections, which according to their descriptions in a proper way of speaking are not in God, but are used by way of similitude to signify something Divine (as we said about humane Members) end for that and are ascribed to God, of which kind in order. Sadness. [Sadness and Grief] of mind is attributed to God, by which his displeasure, and the withdrawings of his grace and favour are signified, Esa. 63.10. But they rebelled and vexed his Holy Spirit: Therefore he was turned to be their Enemy, and he fought against them, that is, they have perpetrated such wickedness against their proper Consciences, that the Holy Spirit has forsaken them, and justly withdrawn his grace. The like is said Ps. 78.40. How often did they provoke him in the Wilderness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ne contristetis spiritum sanctum, etc. Et dixit verbo suo, se confracturum potentiam eorum secundum voluntatem suam. and grieve him in the Desert? So Eph. 4.30. Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of Redemption, that is, speak not so corruptly and profanely as to provoke the Holy Spirit to withdraw his gracious gifts and operations from you, and instead thereof to inflict wrath and punishment upon you. So Gen. 6.6. And it repented the Lord that he had made man on the Earth, and it grieved him at his Heart, that is, their malignity so displeased him, that he manifested his Divine Decree to punish them. The Chaldee renders it, And he said in his word, that he would break their power according to his Will. So Judges 10.16. And his Soul was * or shortened, so 'tis in the Hebrew. Repentance. grieved for the misery of Israel, that is as the Chaldee renders it, he grieved or his Soul was affected with anguish, by which grief the Commiseration and Compassion of God, for the Afflictions and Calamities of Israel is noted. The like phrase of the indignation and averseness of God is used Zach. 11.8. The word [broken] when ascribed to God is also of the same ●●ence, as Ezek. 6.9. I am broken with their whorish heart which hath departed from me, that is, I am affected with grief, and as it were compelled to Decree their Punishment, as verse the 10th. [Repentance] is ascribed to God, by which likewise his Divine displeasure against-mens' iniquities, and the infliction of punishment is noted. Gen. 6.6. 1 Sam. 15.35. Jer. 18.10. Sometimes (if the speech be with reference to men, that by serious Repentance are converted to God) it denotes Divine Commiseration, and a taking away of punishment, Exod. 32.12, 14. 2 Sam. 24.16. Psal. 106.45. Jer. 18.8. and 26.3. Host 11.8. Joel. 2.13, 14. Upon which place Tarnovius thus expresses himself. The Condition of men being changed, the immutable God is not changed, but the thing itself? For he willeth always, that it should go ill with the obstinate, and that they should perish eternally, but that the Holy and Regenerate should be truly happy in this and the other World. When God, to converted Souls, remits that punishment; which he denounced to wicked and nesarious sinners, he is said to Repent of the Evil by an Anthropopathy, because he seems to do that which repenting men do, otherwise cannot properly repent because he is not a man, 1 Sam. 15.29. Augustine says, that the Repentance of God is not after any error, but the change of Things and Constitutions in his Power is noted, lib. 17. de Civit. Dei as when it is said, that he Reputes, the change of things is signified, the Divine prescience remaining immutable, and when he is said not to Repent, it is to be understood, that things are unchanged. In syntag. Theol. p. 194. Polanus says, that the Repentance of God is not a perturbation or grief arising from any sense of error in his Counsel or Divine decree, which is immutable, 1 Sam. 15.29. But the change of his Works, the Divine Will remaining unchanged, etc. Its causes are the sins or Repentance of men, etc. [Anger, Revenge, Hatred] when attributed to God, Anger, Revenge, Hatred. are by some referred to this head. Where we are to note, that these words are not ascribed to God by way of Anthropopathy, for God most truly, properly, and for infinite Reasons, is justly angry with sinners, takes vengeance on them, or afflicts them, Jer. 9.9. Nahum. 1.2. etc. He truly hates sinners and hypocrites, Psal. 5.6. Esa. 1.14. etc. (although these things are ascribed to him without any perturbation, Licet absque ulla perturbatione, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut imperfectione haec sint Deo tribuenda. confusion or imperfection) yet there is an Anthropopathy in certain words and phrases by which these affections are wont to be expressed. Thus breath, or to breath do sometimes note the Anger of God, by a Metaphor taken from men, who in the vehement commotion of Anger, do draw their breath more strongly then ordinary, Exod. 15.8. Job 4.9. Esa. 33.31. Ezek. 21.30. etc. Where it is said, Deut. 28.63. * In this text there is a figure called Antanaclasis, which is when the same word is repeated in a various or contrary signification; here is a Rejoicing to do good, and a Rejoicing to destroy. Zeal or Jealousy The Lord will Rejoice over you to destroy you, etc. It denotes his alacrity to inflict punishment, answering to his rejoicing over them to do them good. When a thing is said to be burdensome or wearisome to the Lord, Esa. 1.14. It notes his aversation and hatred. He is said to receive consolation, when he avenged himself of his Enemies, as Revenge is wont to be sweet to abused and Angry persons, Esa. 1.24. and 57.6. Ezek. 5.13. [Zeal or Jealousy] is ascribed to God, to denote his most ardent Love to Beleivers, and his care of their safety joined with an indignation against their Enemies, Esa. 9.7. Zach. 1.14, 15. Joel 2.18. It also sometimes notes God's vehement Anger against stubborn, rebellious, sinners, who violating that Faith, by which God espoused them to himself, commit spiritual Adultery, Exod. 20.5. Num. 25.11. Zach. 8.2. So in Hiphil, men are said to provoke God to Jealousy by their Idolatry and sins. Deut. 32.16.21. 1 King. 14.22. Ezek. 8.3. etc. Humane Actions ascribed to God. THese we shall distribute according to those more eminent Faculties. (1.) That which is intelligent and rational. (2.) That which is Sentient or Animal. Actions which respect the Intellect and Reason, and from which (as from the first principles) things flow, are either Internal or External, the internal which by Anthropopathy are attributed to God, are [Knowledge] (which must not be generically understood) for that most properly, and most perfectly belongs to the Omniscient God, Knowledge. but such a knowledge as is Experimental, and arrived unto, by some special acts or new acquisitions, as Gen. 18.21. I will go down now and see whether they have done altogether according to the cry of it, which is come unto me, and if not, I will KNOW. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliisque mediis certi de ea fiunt. The Omniscient Jehovah speaks of himself after the manner of men, who when they would know a thing, repair to the place where it was done that by Autopsy or personal sight, and other mediums they may be assured that it is so. Gen. 22.12. For now do I know that thou fearest God, etc. God knew it before, and had a most exact prospect into Abraham's Heart, but such an illustrious example of Faith and Obedience, was never externally shown; which done Jehovahs says by the Angel, now I know, etc. that is, by a manifest and external proof, thy hearty Faith and Obedience is now apparent. See Gen. 11.25. Deut. 8.2. and 13.3. Psal. 14.2. To this may be referred what Paul says, Phil. 4.6. In every thing by Prayer and Supplication let your Requests be made known unto God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By Prayers being made known to God, he intimates that they are grateful to him, and assuredly heard. See Act. 10.4. Psal. 1.6. and 31.8.2.19. Ignorance. [Ignorance] (which is the opposite to knowledge) is attributed to God, by which is denoted his displeasure, hatred, anger and aversation, Esa. 40.27. Why sayst thou O Jacob, and speakest O Israel, now my way is hid from the Lord? etc. that is, we are hated and neglected by God, neither does he regard our affairs. Hence Christ says to the Reprobates in the day of their Judgement, Matth. 7.23 I never knew you depart from me, ye that work iniquity. See Matth 25.12. Luke 13.25, 27. etc. To this head may be referred those questions which God asks as if he had been ignorant, whereas in proper speaking there is nothing hid from him, neither has he any need of being informed, as Gen. 3.9. And the Lord called unto Adam, and said unto him, where art thou? This was no interrogation of ignorance, but a summons to an unwilling appearance, reducing into Adam's mind how much he was changed from that blessed state of Immortality, after his fall. De parad. c. 14. Ambrose upon the place says, where is that (well known guilty) confidence of thine? Thy fear argues a Crime, and thy skulking, prevarication. Therefore where art thou? I do not ask in what place, but in what state? Whither has thy sin hurried thee, that thou hidest thyself from God, whom before thou hast sought. This is more a chiding, than a question; from what good, from what blessedness, from what grace, and into what misery, art thou fallen? Gen. 4.9. And the Lord said unto Cain, where is Abel thy Brother? Augustine says, he asks not as an ignorant, that would fain, lib. 12. contra Faustum Manich. cap. 10. know, but as a Judge to punish the guilty— See Gen 32.27. Num. 22.9. 1 King. 19.9, 13. 2 Kings 20.14, 15. Esa. 39.3, 4. So the questions of Christ, Matth. 22.20, 45. Luke 8.45. etc. To this may also be referred when God seems to deliberate as if he had not known (or doubts) what to do. Junius in his Commentary, on Ezek. 20.8. says thus. God that he may more amply show the wonders of his Mercy seems in Scripture to use a consultation with himself after the manner of men, and then, as if swayed by Mercy to his Creature, though a sinner, after his disputes in his own mind, and a (seemingly) doubtful conflict, inclines at last to a sentence of Mercy— of which there is an eminent instance in Host 11.8, 9 How shall I give thee up Ephraim? How shall I deliver thee Israel. My Heart is turned within me, my repentings are kindled together, I will not execute the fierceness of my Anger, I will not return to destroy Ephraim, for I am God and not man, etc. So when God is said to search the Heart and Reins, which must not be understood as if they were before unknown to him, but a most exact and infinite knowledge is denoted by this phrase. So Paul says of the Holy Spirit, that it searcheth all things, yea the deep things of God, 1 Cor. 2.10. Search and inquiry goes before knowledge in men, and without it they can scarce arrive at any certain excellency in science, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, certissima scientia. Remembrance. therefore this phrase is only used to signify the infinite perfection of knowledge in the Holy Spirit by an Anthropopathy. [Remembrance] is attributed to God, sometimes in good part, signifying that he will give help and relief unto men after hard calamities in which he seemed to forget them, as Gen. 8.1. And God Remembered Noah, and every beast or living thing: Upon which Luther in his Comment, says, although it be true, that God always remembers his, even when he seems to forsake them, yet Moses here signifies, that he was mindful of them, even with respect to sense, that is so far as to make a signal and manifest discovery thereof, which before by his Word and Spirit he had promised. See Gen. 30.22. Exod. 2.24. 1 Sam. 1.11, 19 and several other places. Divine Remembrance towards men denotes the Benevolence, Affection, Grace and good Will of Jehovah towards them, Psal. 115.12. Psal. 136.23. Nehem. 5.19, and 13.22, 31. Luke 23.42. Acts 10.4. After the same manner the remembrance of his Covenant is attributed to God, by the sight of which he becomes a gracious benefactor to men, Gen. 9.15, 16.6.5. And the Remembrance of his Mercy, Psal▪ 25.6. Of his word, Psal. 119.49. Hierome in his Comment on Lament. 5.1. saith, Remembrance is ascribed to him, who could never forget any. It is not to refresh his Memory that the Divinity is so prayed to, for all things past and to come are present with him— 'Tis unbecoming, to attribute Oblivion to so great a Majesty, but he is prayed to Remember, that he would quickly afford help to the needy, and that his grace may be made manifest which before was hidden. [To Remember,] when it is applied to God, with respect to bad men, signifies the execution of punishment and vengeance upon them, Psal. 25.7. and 79.8. and 137.7. Esa. 45.25. Rev. 18.5. He is said to Remember the blood of the innocent, when he Revenges its violent effusion, or unjust slaughter, Psal. 9.13. [Forgetfulness] or Oblivion is attributed to God, Forgetfulness. which signifies that he disregards, and leaves men exposed to Evils, without any comfort or help, as if he had quite forgotten them, 1 Sam. 1.11. Psal. 9.18. and 13.1. and 42.9.10. Esa. 49.15. Jer. 23.39. Host 4.6. etc. Luke 12.6. Are not five Sparrows sold for two farthings, and not one is forgotten before God, that is, God has a care of every individual Creature, and sustains them. Sometimes God is said to forget when he delays and defers the punishment of the wicked, for their ill deeds, Psal. 74.22, 23. Amos 8.7. Job 12.7. And know that God hath forgotten thee (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) for thine iniquity, that is, he delays your punishment, and does not rigidly exact, according to their greatness, agreeing in sense with our Translation, which runs thus— And know therefore that God exacteth of thee less than thine iniquity deserveth. [Thoughtfulness or Thinking,] is ascribed to God, by which his Will, Sentence or Decree, is understood, Gen. 50.20. You thought evil against me, Thoughtfulness. but the Lord thought it into good, (so the Original has it,) that is, he turned it into good, or (as our Translation hath it) meant it unto good. Here is an Antanaclasis of one Verb properly applied to malignant men, but to God by an Anthropopathy, alluding to the former. See Psal. 40.5, 6. and 92.5, 6. and 139.16, 17. Esa. 55.8, 9 Jer. 4.28. and 29.11. and 51.12. etc. Hitherto of the inward acts of man— The external or outward acts (which are obvious to the notice of sense, for order's sake) may be distinguished into the actions. External Actions. (1.) Of the Mouth. (2.) Of the Hands. (3.) Of the Feet. [Hissing] is attributed to God, by which, a Divine Call, or summons of God, Hissing. for men to gather together, and appear in a certain place, is noted, as Esa. 5.26. and 7.18. For 'tis customary with men oftentimes to call certain Beasts to them that way. This Hissing of God is used in a good sense, Zach. 10.8. I will hiss for them and gather them, for I have redeemed them, and they shall increase as they have increased, which is understood of the gathering of the Church by the voice of the Gospel. [Breathing] is ascribed to God, Gen. 2.7. Breathing. And he Breathed into his Face the breath of Life— that is, he endued the Body he had form with a living soul, in the Image of God— Sometimes it denotes God's Anger, the Metaphor being taken from Angry men, who then puff and blow strongly, as Evek. 21.31. I will pour out mine indignation upon thee, I will blow or breath against thee, etc. See Act. 9.1. [Laughing and Deriding] are attributed to God, Psal. 2.4. Laughing and Deriding. He that sitteth in the Heavens shall Laugh, the Lord shall have them in Derision. Psal. 37▪ 12. The wicked plotteth against the Just, and gnasheth upon him with his Teeth. Verse 13. The Lord shall laugh at him, for he seeth that his day is coming— This is spoken by an Anthropopathy, the Metaphor being taken from a wise and prudent man, who (when he sees some heady and inconsiderate undertaker, rush on towards his fancied exploits, without deliberation, or a solid foundation laid, and bragging of extraordinary matters,) has him in contempt, and (as it were laughing in his sleeve) expects an unhappy event, that is to say, when this Mountain shall bring forth a Mouse, as it is vulgarly spoken. So men deride an Enemy that threatens, when he has no strength or power to execute his menaces. But this phrase notes the most wise Providence of God which slights the folly of his Enemies, whom he tolerates for a time, and to whose malice he hath appointed bounds, and at the appointed season, confounds, tramples on, and destroys them. As it is said of wicked and stubborn men, Prov. 1.26. I will also laugh at your calamity, I will mock when your fear cometh— By which is to be understood, the neglect and rejection of the Wicked in their Adversity. As if he had said— Even as you neglect and despise my wholesome admonitions, so will I despise and neglect your applications, and reject you when your Calamities comes, etc. Kissing. [Kissing] is ascribed to God, when the speech is of the Son of God incarnate, as Cant. 1.2. Where the optative words of the Mystical spouse (viz. the Church) are had, let him kiss me with the kisses of his Mouth— upon which place the Chaldee says, that it is allusive to Gods speaking face to face to the Israelites, as a man does to his Friend, and kisses him for love— But more truly it is to be understood or expounded of the promulgation or publishing of the Gospel by the Son of God made man, John 1, 17, 18. 1 Tim. 1.10. Heb. 1.1. etc. Solomon says, Prov. 24.26. That every man shall kiss his lips that giveth a right answer, which by * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. way of eminency is applicable to him, of whom it is said, Esa: 40.4. The Lord hath given him the Tongue of the learned, that he should know how to speak a word in season to him that is weary— and (Psal. 45.2.) Into whose lips grace is poured, Jehova kissed (that is showed intimate tokens of his love to) his people in the Old Testament times, by many appearances, and by Moses, Prophets, and Angels, employed to make discoveries of him, but this came short of this Kiss, which the Church (under the term of Spouse) here desires. Let him Kiss me with the Kisses of his Mouth, that is, let him comfort me with a manifestation more eminent than the former, viz. of Christ's coming into the Flesh, and completing the work of redemption. Homil in Cant. Hierom. interpr. Tom. 4. fol. 80. The paraphrase of Origen upon this Text is— How long will my Spouse send me Kisses by Moses, and the Prophets? Now I long to have them, personally of himself— let him assume my natural shape, and Kiss me in the Flesh according to the Prophecies, Esa. 7.14. Behold a Virgin shall Conceive, and bear a Son, and shall call his name Emmanuel, so that this is a Prayer for the Incarnation of Christ, the Blessed Spouse, and Bridegroom of our Souls. Heb. 1.1. To this Divine Kiss by a mutual relation of Faith answers, Cant. 8.1. O that thou wert as my Brother, that sucked the breast of my Mother; when I should find thee without I would Kiss thee? By which the sincere Love of the Church, and the unblemished obedience of Faith is understood. Psal. 2.12. Kiss the Son lest he be Angry, by which the Kings of the Earth, and the potents in the World are instructed to yield homage and obedience to the King of Glroy, Christ the Son of God, being exhibited in the World— For in former times subjection was signified by a Kiss, as Gen. 41.40. 1 Sam. 10.1. 1 King. 19.18. Hosea 13.2. Crying. [A Military Clamour,] or the crying of a Travailing Woman is attributed to God, Esa. 42.13, 14. By which is noted that his Lenity, Patience, and Long Forbearance, are changed into a severe vengeance, Junius and Tremellius do remark from Vegelius, that the Roman Soldiers were wont in the beginning of Battle to fall on with a horrible Clamour to daunt the Enemy. Also a Travailing Woman, though in great pain, yet patiently endures it to the utmost extremities of her throws, and then being overcome by the violence of her grief. Orphans breaks out into Cries and Vociferation, which most elegantly expresses the Patience and Forbearance of God, Pulcherrime divinae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, et subsequentis vindictae gravissi: mae conditio exprimitur. Speaking and the extremity of his Wrath when provoked. See Psal. 78.65, 66. Rom. 2.4, 5. [Speaking] and Speech, is attributed to God. Where we must note that those places of Scripture wherein God is said to speak or utter certain Words, that he might manifest his Divine pleasure to men that way, do not belong to this place. God sometimes thus spoke immediately as to our first Parents, Gen. 2.16. and 3.9. To Noah. Gen. 6.13. To Abraham, Gen. 12.1. chap. 16. and 17. and 18. To Moses Exod. 3.4, 5. and the following verses, and to Patriarches, Prophets, etc. in the Old Testament. 2. Sometimes, God spoke mediately, by divinely inspired men, in whom a mind enlightened by the Spirit of God was form into words, quorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubivis prostat. an account of such is found every where in Scripture, as also of Angels who are his Ministering spirits, now God does not speak thus by way of Anthropopathy or Metaphor, but truly and properly, although in a far different and excellent manner than men do, or can think. But that speaking, of God, which belongs to this figure is. (1.) When the effectual or efficacious decree of the Divine Will about the Creature, Cum efficiax divin●● voluntatis de Creaturis decretum, ejusve Executio per modum loquel●● humane exprimitur, etc. In more Nebochin. part 1. sap. 6.5. and the executions thereof is revealed or expressed after the manner of humane speech, as Gen. 1.3. And God said let there be light, and there was light, (suitable to 2 Cor. 4.6. where 'tis written and God who said, or Commanded the light to shine out of Darkness) verse 6. And God said, let there be a firmament in the midst of the Waters, and verse 9 And God said let the Waters under the Heaven be gathered together, &c and verse 11. And God said let the Earth bring forth Grass, etc. verse 14. And God said let there be lights in the firmament of the Heavens, and verse 20. And God said let the Waters bring forth abundantly the moving Creature, and verse 24. And God said let the Earth bring forth the living Creature, etc. Rab. Mos. Maimon. says, that this phrase in the Creation, (and God said) is to be under stood of the Will and not of Speech; because speech by which a thing is Commanded, must of necessity be directed to some being or object capable to execute his Commands but no objects of such a capacity had then being; therefore of necessity it must be understood only of Gods Will. Masculus in his Comment, says, that Moses speaks of God after the manner of men, not that God spoke so. For by his word the virtue and efficacy of his Will is expressed, etc. for what we would have done; that it might be understood, believed, or done, we express ourselves by the prolation of a word, and when Gods Will is expressed, it is called a word— God is a Spirit, and uses no corporeal or Organical Speech, no transient voice, nor Hebrew, Greek, or other Idiom, unless in some temporary dispensation he was pleased to utter himself Organically, which has no place here, etc. So the appellation of Names given to the Creatures, verses 〈…〉▪ 10. which is ascribed to God, notes only his decree and divine Constitution 〈◊〉 men should so call them. So the blessing of God to Fishes, Fowl, benedictio divina quae ad pisces, et a●●es prolata esse a Deo dicitnr, v. 22. realis est multiplicationis specierum illarum constitutio. etc. ver. 22. denotes his real appointment of the multiplication of their respective kinds, upon which Musculus very well says, if you consider that God speaks to a quatiles or watery Creatures, you will judge it a wounderful kind of speech. But he speaks not to their Ears, but to their Natures, to which by the virtue of his word he hath given a power and efficacy to propagate their own kinds. From this description of the Creation, the Divine force and efficacy of Gods Will in the Creation and Conservation of the Creatures (which is so conspicuous) is called the Word of God, Psal. 33.5, 6. Psal. 107.20. Psal. 147.15, 18. Heb. 1.3. and 11.3. 2 Pet. 3.5, 7. etc. So in other decrees of the Divine Will, God is said to speak. Gen. 8.21. And the Lord said in his heart, I will not again Curse the ground, that is, he so constituted and decreed it, that by Noah it should be so manifested unto the World. Psal. 2.5. Then shall he speak to them in his Wrath, that is, he will crush his Enemies with horrible Judgements and Punishments. Sometimes the Decrees and Appointments of the Trinity by way of Dialogue or Colloquy, among the Divine persons, as Gen. 1.26. And God said let us make man in our likeness or Image, etc. and chap. 2.18. And the Lord said, it is not good that the man should be alone, I will make him an help meet for him, and Gen. 3.22. And the Lord God said, behold the man is become as one of us, etc. Gen. 11.6. And the Lord said behold the People is one, and have one language— go to, let us go down, and there confound their Language, By this deliberate way of expression, the Decrees of the Holy Trinity, and their effectual power of operation are noted, Psal. 2.7. I will declare the Decree, the Lord said unto me, thou art my Son, this day have I begotten thee— ask of me and I will give thee the Heathen for thine Inheritance, Psal. 110.1. The Lord said unto my Lord, sit thou at my right hand, etc. These phrases signify the most Holy and most efficacious discerning and efficiency of Gods William. To this speaking of the Father answers the hearing attributed to Christ, John 8.26, 40. and 15, 15. And to the Holy Spirit, John 16.13. For this cause (among others) the Son of God is called the Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by him a manifestation of the internal speech of the Holy Trinity (that is their Divine Decrees) for man's Salvation is made unto us, John 1.1, 13, 14, etc. Rebuking. So much of speech in general. More particularly Rebuking or Chiding is attributed to God, by which its real effect, or destruction is noted, of which you may see examples, Psal. 18.15, 2 Sam. 22.16. Where Tempests, Earthquakes, etc. are said to be at God's Rebukes, and Psal. 104.7. that at his rebuke the waters fled— that is, were separated from the Earth, Gen. 1.9. To Rebuke, in proper speaking, two things are requisite. (1.) That that which is reprehensible, may be checked. (2.) That it may be corrected or amended, these may be aptly applied to Gods Creating Word, for when he said, Let the waters under the Heaven be gathered together into one place, and let the dry Land appear— In the first the indigested confusion of things is reprehended, and in the second they are corrected, and rightly disposed off into their proper places. Musculus on this place annexes this marginal note— that it is an invincible Argument of Christ's Divinity, that at his rebuke the Winds and Seas were obedient, Mark 4.39. Luke 8.24. See Psal. 9.5. and 76.6. and 68.30. Esa. 17.13. Zach. 3.2. Rebuke signifies destruction, Deut. 28.20. [Calling] when ascribed to God signifies its real product or effect as 2 Kings 8.1. Calling. The Lord hath called for a Famine, and it shall also come upon the Land for seven years, Psal. 105.16. Commanding. Rom. 4.17. God's [Commanding] inanimate or irrational Creatures, denotes a direction for some certain work to be done or omitted, as Esa. 5..6. I will also Command the Clouds, that they Rain no more upon it. See Esa. 45.12. Answering. [Answering] is attributed to God, when he is said to Answer men's Prayers, 2 Sam. 7.9. Psal. 3.4, 5. Esa. 58.8. etc. Illyricus says, that in hearing God answers in a threefold manner. (1.) By the very hearing, for every man that prays earnestly requests that. (2.) By some Testimony of his Spirit, that we are heard. (3.) By granting the petition, which is the most real and apparent answer. Silence. Contrary to this, is Gods [Silence,] when his people pray, by which his delay in comforting and helping them is noted, as Psal. 28.1. Unto thee O Lord do I Cry— be not deaf toward me, etc. So Psal. 83.1. And God is said to answer when he takes pleasures in man, Eccl. 5.20. and 9.7. Witnessing. The Lord is said to be a [Witness,] when he declares the Truth of a thing in fact, or justly punishes Liars, 1 Sam. 12.5. Jer. 42.5. Malach. 3.5. etc. The Lord hath been a Witness between thee and the wife of thy Youth, Mal. 2.14. that is, to join them in an individual Society of Life. A judicial Inquisition, which inflicts revenge and punishment upon the guilty is noted in these texts, Gen. 9.5. Josh. 22.23. Psal. 9.12. Psal. 10.14, 15. The Metaphor is taken from the Custom of Judges, who by the Examination and weighing of Testimonies first inquire into the case, and then proceed to sentence. Numbering. By [Numbering] the most exact care and providence of God is noted, as men keep accounts of affairs that concern them much, Psal. 56.8. Thou tellest my wander, put thou my tears into thy bottle, are they not in thy book? Matth. 10.30. But the very hairs of your head are numbered. Also his most exact knowledge of things that are innumerable to us, Psal. 147.4. He telleth the Number of the Stars, he calleth the●● all by their Names. Esa. 40.26.— He bringeth out their host by Number, he calleth them all by their Names, by the greatness of his Might, etc. By the term [Selling] a delivery into the power of the Enemy, by an offended God is noted, Buying and Selling. as things that are sold by men, are transfeerred into the right, power, and property of another, as Deut. 32.30. How should one chase a thousand, and two put ten thousand to flight except their Rock had sold them, Jud. 2.14. And the Anger of the Lord was hot against Israel, and he delivered them into the hands of spoilers, that spoilt them, and he Sold them into the hands of their Enemies round about, etc. and chap. 4.9. The Lord shall Sell Sisera into the hand of a Woman, etc. See Psal. 44.12. Esa. 50.1. Ezek. 30.12. etc. By the term [Buying] is signified Redemption by and through Christ, as 1 Cor. 6.20. For ye are bought with a price, therefore glorify God, etc. and 1 Cor. 7.23. Ye are bought with a price be ye not the Servants of men— So Gal. 3.13. and 4, 5. 2 Pet. 2.1. Rev. 14.3, 4. The price which purchases this Mystical Buying is the Blood, Death, Passion, and Merit of our Blessed Saviour. The second kind of Actions, which are proper to the hands, The second sort of Actions. are either general or special. In general there is ascribed to God by an Anthropopathy. [Labour] in the work of the Creation— So Job calls himself the Labour of his hands, Job 10.3. that is, fashioned and form him in his Mother's Womb, Labour. of which he emphatically speaks in verse 8. Thine hands have made me, and fashioned me together round about. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word properly signifies the forming of a thing with great Labour, Art, and Diligence: In other places it denotes anxiety, Grief and Trouble; setting forth the exceeding great Wisdom of God in the Creation, or forming of man, which is expounded in the 10th. and 11th. verses, with more special and emphatical words, hast thou not pou●●ed me out as Milk, and curdled me like Cheese— Thou hast clothed me with Skin and Flesh, and hast fenced me with Bones and Sinews, etc. Psal. 139.13, 14, 15. This Divine work is spoken of, Thou hast covered me in my Mother's Womb— I will praise thee for I am fearfully and wonderfully made; marvellous are thy works, and that my Soul knoweth right well— My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the Earth, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Hebrew Translated (curiously wrought) is very emphatical, for it properly signifies to paint with a Needle, or the texture or weaving, various Figures and Pictures, in Arras or Tapestry Hangings, or Garments interwoven or wrought with many curious colours. Ob mirabilem, ex tam varis membris, venis arteriis, ossibus, carne, c●●te quasi contexturam. The formation of man is therefore compared to such a work, because of its marvellous Order, Symmetry, and Contexture of various Members, Veins, Arteries, Bones, Flesh, Skin, etc. In the work of Redemption, the Passion and Death of Christ is called Labour, as Esa. 43.24. Thou hast made Labour in thine iniquities (so the Hebrew) He shall see the Labour (or travel) of his soul. Esa. 53.11. This comes to pass in a twofold respect, which attend Labour, As (1.) Anxiety and Toil, Then (2.) The Utility and Profit that follows, for the word comprehends both, according to that saying, Gen. 3.19. In the sweat of thy face shall thou eat Bread, where the Toil and Profit are joined. The Toil and Anxiety of Christ in the work of our Redemption is largely described by the Evangelists; and how great the profit and benefit of it (with respect to the unspeakable blessing it brought to poor mankind,) is evident to every soul that has tasted of his grace. To [Labour] is opposed [Rest] and Recreation, Rest. which by this figure is attributed to God, Gen. 2.2. And God rested on the seventh day from all his works, which he had made— and verse 3. And God blessed the seventh day and sanctified it; because that in it he had rested, etc. This Rest in God, presupposes no wearyness (as it does in men) but the completing end, and perfection, of his admirable work, of this great and incomprehensible Fabric, and so only a cessation from his Creating work is to be understood. For among men, the more Arduous, Laborious, and Profitable the work is, the more pleasing and delectable the Artificers rest is, when he completes it. Some say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rest is properly attributed to God, which strictly signify Rest, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does, but a bare and simple cessation, as Josh. 5.12. Job 32.9. Rev. 4.8. etc. And commonly it is said, that he that ceases from his work, does Rest, although not weary, but in full strength and vigour. Be it so, but for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for the very Rest here spoken of, Exod, 20.11. For in six days the Lord made Heaven and Earth, and all that in them is, and Rested the seventh day, etc. And if the word signifies a mere cessation without any previous wearyness, 1 Sam. 25.9 It is to heedfully noted that it is said, Exod. 31.17. For in six days the Lord made Heaven and Earth, and on the seventh day he * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rested, was refreshed (or took breath;) which word is also used, Exod. 23.12. Of the weary Servant after his Labour, viz. On the seventh day shalt thou Rest, and 2 Sam. 16.14. It is expressly opposed to weariness. Zion and the Church is called the place of his Rest, Psal. 132.14. and Esa. 11.10. Which denotes his gracious Presence, Operation, and Complacency. Of the special Actions of men, a great many are attributed to God, by which his various works of Grace, Righteousness and Wrath are to be understood. As To wash. 1. He is said to wash away filth and sin, when he graciously remits it, Psal. 51.2. Wash me throughly from mine iniquity, and cleanse me from my sin, Esa. 4.4. When the Lord shall have washed away the filth of the daughter of Zion, etc. To Hide. 2. He is said to hide the Godly and Believers when he protects and defends them, Psal. 31, 20. Thou shalt hide them in the secret of thy presence, Psal. 64.2. Hide me from the secret Counsel of the Wicked, from the insurrection of the workers of iniquity, Psal. 91.1. To wipe. 3. He is said to [Wipe] when he destroys, 2 Kings 21.13. a Metaphor taken from Dishes, which are Wiped or made clean by rubbing with the hands. He is said to Wipe away Tears from off their Faces, when he Comforts and Rejoices his People. Esa. 25.8. Rev. 7.17. 4. He is said [To Gird with Strength] when he Comforts and Supports, as Psal. 18.32. and 30.11, 12. To Gird. To build. 5. He is said [to Build] when he produces a being by way of Creation, Gen. 2.22. And the rib which the Lord God had taken from man, Builded he a Woman. See Exod. 1.21. 2 Sam. 7.11. 6. He is said [to Bind up Wounds] when he spiritually heals men, and secures them from mischief, To bind up wounds. Job 5.18. Psal. 147.2, 3. Esa. 61.1. Hosea. 6.1. Come let us return unto the Lord for he hath torn and he will heal us, he hath smitten, and he will Bind us up. To Open 7. He is said [to Open the gates of Heaven,] when he bestows Divine and Miraculous blessings, Psal. 78.22, 23, 24. Though he had Commanded the Clouds from above, and Opened the doors of Heaven, and had reigned down Ma●●a upon them to eat, and had given them of the Corn of Heaven, etc. And also when he sends down Rain, Deut. 28.12. He is said to Open the door of speech, when he affords a fit occasion, and saving means to his Ministers of Preaching the Gospel, 1 Cor. 16.9. 2 Cor. 2.12. Col. 4.3. To Open the door of Faith, when he calls and admits men to the Faith and Communion of the Church, Acts 14.27. To Open the Heart and Mind, when he gives the saving understanding of his word, Luke 24.45. Acts 16.14. Psal. 119.129, 130. To Hold. 8. He is said [to Hold the right-hand of Cyrus] when he gave him a prosperous success in his warlike expedition against Babylon, Esa. 45.1. To conclude men in unbeleif. 9 He is said [to Conclude men in Sin and unbelief,] when as a most just Judge he declares them obnoxious to sin, and therefore liable to Eternal Damnation, Rom. 11.32. Gal. 3.22. To Try. 10. He is said [to Try and Prove, as Silver is Tried] (after the manner of Goldsmiths, or others concerned in Metals,) when he Purifies and Tries the Godly with Crosses and Afflictions, Psal. 17.3. and 66.10. Zach. 13.9. So when he Purifies and Reforms Doctrines, To break Mal. 3.2, 3. Or Destroys such as are obstinately wicked, Ezek. 22.18. etc. 11. He is said [to break with a rod of Iron,] when he Chastises and Destroys, Psal. 2.9. and 3.7. Esa. 38.13. and Lament. 3.4. etc. 13. He is said [to Sift in a sieve,] when he tries his People by Calamities and yet preserves them, To Sift. Am. 9.9. and when he scatters or disperses his Enemies like chaff, Esa. 30.28. To Sift the Nations with the sieve of Vanity— that is, they shall be cast on the Earth, as through a sieve, that so dispersed they should no longer appear— He compares the multitude of the Gentiles, by whom Jerusalem was to be distressed to dust or chaff which is easily blown away, so that little will remain of a great heap. 14. He is said [to make Bald the Head, To make Bald. ] when he despoiles men of their Ornaments, Esa. 3.17, 24. for the chief adorning of Women was in their Hair, as 1 Pet. 3.3. 15. He is said [to Blot out of the Book of Life,] when men are not accounted in the number of the saved, Exod. 32.32, 33. Psal. 69.28.29. To Blot out of the Book of Life. He is said to Blot out sins, when he remits or forgives them. Psal. 37.2, 3. For the Scripture speaks as if there were an account kept of them in a certain Written Book, which because the Messias has made satisfaction, are Blotted or crossed out. See Col. 2.13, 14. 16. He is said [to Devour or Swallow,] when he totally destroys, To Devour or Swallow. as Exod. 15.7. Esa. 25.8. 1 Cor. 15.54. He is to said to make Room or enlarge, when he vouchsafes Deliverance from difficulties and troubles, Gen. 26.22. Psal. 4.1, 2. Psal. 119.31, 32. He is said [to Direct or make plain the way, To Direct. ] when he gives a happy issue and conclusion to the endeavours of men, as Psal. 5.8, 9 Esay 45.2, 13. [To Lose or Vngird the Loins] when he makes men feeble and unarmed, To Ungird. and so uncapable of defence or offence, Esa. 45.1. [To Pour out his Anger,] when he Punishes, To Pour out his Anger, Psal. 79.5, 6. Ezek. 9.8. and 20.13, 21, 33. [To Pour out his Spirit,] when he largely distributes his gifts, Spirit. Joel 3.1, 2. Zach. 12.10. Act. 2.17, 18, 33. Rom. 5.5. Tit. 3.5, 6. [To make Void Counsel,] when he disappoints and blasts the purposes of men, To make Void. Jer. 19.7. [To Pour out a Blessing,] when he plentifully distributes his benefits, To Pour out a Blessing. Mal. 3.10. He is said [to Hue by the Prophets,] when he terrifies men by fearful Admonitions, and legal threatenings, To Hue. as Hosea 6.5. and when he spiritually kills them as in the following verses. He is said [to Stretch out the line of Confusion,] and the Stones of emptiness, To Stretch out. when he leaves Kingdoms and Nations to the Desolations of the Enemy, Esa. 34.11. This Metaphor is taken from Architects, who use lines, perpendiculars and little Ropes, etc. He is said [to Bear or carry] when he Preserves, Sustains, To Bear. Supports and Governs his People, as Deut. 1.31. Exod. 19.4. Esa. 46.3, 4. Heb. 1.3. He is said [to Break the Head,] when his Wrath falls heavy and destroys men, To break the Head. Psal. 110.5, 6. Hab. 3.13. He is said to Sling out the Souls of David's Enemies, as out of a Sling, 1 Sam. 25.29. that is, he will violently take it away (as a stone out of a Sling flies with greater force a greater way, without further regard of him that throws it.) The Metaphors is taken from the weapons of David, which was a Sling, etc. On the contrary the Soul of David is said to be Bound up in the bundle of Life, denoting Gods Fatherly care of him in securing him from Death, which his Enemies designed, and preserving him so safe, that nothing could be forced away from him. He is said [to make Way to his Anger, To make Way. ] when with just Judgements he recompenses the unjust stubborness and contumacy of the Wicked, Psal. 79.50. He made Way for his Anger, he spared not their Souls from Death, but gave their Life over to the Pestilence. He is said to Weigh the Mountains in Scales, and the Hills in a Balance, Esa. 40.12. Which notes with what facility and ease the Lord can sustain, and manage the whole Universe, even as men do a small pair of Scales. The Lord is said to Weigh Spirits, Prov. 16.2. by which his most exact knowledge of our Minds and inward frames, is noted, this metaphor is taken from men, who do with a great deal of exactness Weigh things that they may know their value. See Prov. 5.21. and 21.2. and 24.12. God is said [to put his Hook in the Nose,] and his Bridle in the Lips of his Enemies, when he stops their fury, To Put his Hook in the Nose. thwarts their purposes, and keeps them under, 2 Kings 19.28. Esa. 37.29. He is said to put the Tears of the Godly in a bottle, when he suffers them not to be shed in vain, but preserving their Memory turns them to Everlasting Joy, Psal. 56.8. Quâ imputatio illi facta, et plena sa●●sfactio intelligitur 1 Pet 2.24. Christ is peculiarly said to Bear our sins, Esa. 53.4, 12. by which their imputation to him, and a full satisfaction is understood, 1 Pet. 2.24. Who his own self Bore our sins in his own Body on the Tree, that we being dead to sin, should live unto Righteousness, by whose stripes ye were healed. God is said to cast our sins behind his back, when he forgives them, and remits the Punishment, Esa. 38.17. To which there is a contrary phrase, Psal. 90.8. Thou hast set our iniquities before thee, our secret sins in the light of thy Countenance. He is said [to Shave with a Razor] the Head, and the hair of the Feet, and the Beard, when he makes a spoil and devastation of the Land, and scatters small and great from thence Esa. 7.20. Flaccus Illyricus. * Judicat se operâ Regis Assyriae Isralitas puniturum, ita ut homines, et animalia, ac aedificia & plantae vastentur. Ideo autem addit, conductitiâ, ut sciant illam novaculam suam mercedem flagitaturam, etc. God here intimates that by the King of Assyria he would punish the Israelites, so as that Men, Beasts, Buildings, Plants, etc. should be destroyed, He says with a Razor that is hired, that they may know it would exact its own reward, that is, that the Assyrians, through greediness of Prey and Spoil would make havoc of, and sweep away all things, The Lord is said to break forth upon his Enemies, when he disperses, crushes, and slays them, 2 Sam. 5.20. and 6.8. He is said to Shoot with an Arrow, when he heaps swift and speedy vengeance upon the wicked, Psal. 64.7. But God shall Shoot at them with an Arrow, suddenly shall they be wounded. God is said to Write, which denotes his Knowledge and Providence, with respect to Grace and Benignity, as when he is said to Writ the Godly in the Book of Life, or his Book. Esa. 4.3. Dan. 12.1. or when he Writes his Law in their Hearts, Jer. 31.33. Heb. 8.10. By which a Renovation by the Holy Spirit is noted, that Beleivers should know, and willingly obey the Will of God, 2 Cor. 3.3. Hence he is said to Grave them upon the palm of his Hands, Esa. 49.16. Which shows his most faithful care and eminent Grace towards them. See Rev. 3.12. Sometimes his Writing signifies his Wrath and Punishment of sinners, as when Job says, thou Writest bitter things, against me, Job 13.26. that is, thou dost afflict me with bitter and heavy strokes, a metaphor taken from Courts of Judicature, where legal sentences are Recorded. Esa. 65.6. Behold it is Written before me, I will not keep silence but I will recompense, even recompense into their bosom, by which Divine knowledge is noted, a metaphor taken from men, who Write down in a Book or Paper what they would remember. It is said, Jer. 17.13. They that depart from thee shall be written in the Earth, because they have forsaken the Lord the Fountain of living waters, that is, such Apostates shall be excluded from Heaven, and destinated to Eternal Destruction. God is said to Search Jerusalem with Candles, that is, all their secret sins shall be brought to light, and punished, Zeph. 1.12. He is said to Engrave the graving of one stone, etc. Zach. 3.9. Which betokens the Wounds, Languor and Passion of Christ, who is figured by that Stone. He is said to put an Hedge round about one, when he preserves him from the malignity of malicious Spirits, Job 1.10. And to remove the Hedge, signifies, that he will leave them naked, exposed, and defenceless, Esa. 5.5. Psal. 8.12, 13. and 89.40, 41. When he is said to Enclose man's way with hewn Stones, it denotes a being environed with Afflictions and Calamities, as Lam. 3.9. To Hedge up the way with Thorns, as Hosea 2.6. signifies that God will by Afflictions and other means hinder and divert men from an intended sin and iniquity. God is said to [Seal] up the hand of every man, Job 37.7. To Seal. When he prohibits or hinders their actions— It is said that God the Father Sealed Christ, John 6.27. that is, sent him forth, with Divine Authority for the good of men. See Cant. 4.12. and 8.6. Hag. 2.24, Where by Seal is betokened that he confirms and preserves Believers in Truth and Piety, 2 Cor. 1.22. Eph, 1.13. and 4.30. As men fix their Seal to that which they would Ratify and Confirm. The Father is said to Draw men to Christ, John 6.44, 45, 65. When he illuminates the mind with his word, and bestows the true knowledge of Salvation— So Cant. 1.4. Jer. 31.2. Hosea. 11.4. John 12.32. 2 Thess. 3.5. This is no violent Compulsion, but a benevolent flexion, bending, or disposition of a mind averse to goodness, and that by means, as the word Revealed, and Preached, etc. It is said Jer. 15.7. I will Fan them with a Fan, etc. that is, in my Anger I will disperse and destroy them. The word is properly taken, Esa. 30.24. It is said of Christ, Matth. 3.12. Luke 3.17. That his Fan is in his hand, and he will throughly purge his Floor, and gather his Wheat into his Garner, but he will burn up the chaff with unquenchable fire, that is, by the word of his Power and by Afflictions and Tribulations, he will segregate or separate the Godly from the Wicked, as by a Fan or winnowing, the pure grain is divided from the Chaff. God is said to Sweep with the Besom of Destruction, Esa. 14.23. which intimates an utter Desolation. and spoil of Inhabitants to the Land. It is said Psal. 76.12. He shall cut off the Spirit of Princes, the word Translated cut off is emphatical, and signifies the lopping off the branches of a Vine, leaving it naked and desolate, and so it notes a deprivation of Strength, Courage or Life itself. God is said to Anoint, when he Comforts, lifts up, or makes glad his People, Psal. 23.4, 5. 2 Cor. 1.21. But most large, extensive, and copious in the Unction of Christ our Blessed Saviour, wherewith he is by the Father anointed for the Salvation of poor sinners, Psal. 45.7, 8. Esa. 61.1. Luke 4, 18. Heb. 1.9. John 3.34. Act. 10.38. etc. A third kind of Actions, Actions of the Feet. which properly belong to the [Feet] are ascribed to God, as Gen. 3.15. A breaking the Serpent's Head— where by the Serpent, is meant the Devil, who seduced Eve in that form; and by the Serpent's head, his Power, and diabolical fierceness. So the breaking of his Head, is to be performed by the Messias * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God-man, and signifies the destruction of the power and Kingdom of the Devil, and man's Redemption, from its Tyranny and Vassalage. Our Saviour is figured here as a magnificent Hero, who with his Feet tramples upon, the Serpent or Dragon, and breaks his Head. But it is said that the Serpent shall bruise his heel, by which phrase the Passion and Death of Christ is meant. To this passage the Apostle Paul alludes, Rom. 16.20. And the God of peace shall bruise Satan under your Feet shortly, etc. Such a treading under Foot as is used in a Winepress is ascribed to God, Lam. 1.5. By which the extreme Oppression and Affliction of men is noted. To this may be refered that emphatical phrase, Esa. 63.3. I have trodden the wine-press alone, etc. which is spoken of Christ, who by his Merit and satisfaction freed us from our Enemies whom he crushed under his Feet. Hitherto of Actions which concern the rational Soul, The Actions of the Animal Faculty. and such as concern the animal faculty follow, which are threefold, as it respects the present purpose. 1. The Actions of the External senses, which are five. 2. The Actions of the Locomotive faculty, or which respect motion, and local situation. 3. Actions procreating or generating, which Physicians calls vegative, but we reduce it to the Animal, for vegetatives are comprehended under it. [Seeing] or Sight is attributed to God, Seeing. by which (as was said before when we treated of Eyes) his most exact knowledge is intimated, Exod. 32.9. I have seen this People and behold it is a stiffnecked People, that is, I very well know how wicked they are, Homo videt quae sunt prae oculis, Dominus autem videt ad Cor. 1 Sam. 16.7. A man looketh on what's before his Eye, but the Lord sees to the Heart, that is, he hath an exact prospect into the very thoughts of the Heart, and the whole inward frame of the mind, and accordingly Judges. Psal. 11.4. The Lords Eyes behold, his Eyelids try the Children of men's, 'tis a singular passage which we find, John 5.19. Where Christ says of himself, Verily, verily, I say unto you, the Son can do nothing of himself, but what he seeth the Father do; for what things soever he doth, these also doth the Son likewise. Here the Sight of Christ is equal with the Omniscient Fathers, and consequently his Omnipotence is equal, and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ energy, or power in operation. Upon this and the following verse Erasmus, thus paraphrases, * Illud etiam atque etiam affirmo vobis, filius qui totus apatre pendet, non potest quicquam ex se facere, cum ex se non sit etc. Eras. Paraphr. in loc. I affirm it again, and again, that the Son, who wholly depends on the Father, can of himself do nothing, forasmuch as he is not of himself, but what he sees the Father do the same does he; their Will and Power is the very same, with the Father there is Authority, and whatsoever the Son is or can do is derived from him. Whatsoever therefore the Father hath done, the same in the like manner is wrought by the Son, because of the equality of the Communicated power. Amongst men the Sons oftentimes degenerate from the Fathers, neither have they always the same Will and Faculty, but the matter is otherwise here, the Father loves the Son alone, and begot him most like himself, and transferred an equal power of operation into him, showing him all things that are to be done by himself; he is sent forth as the great exemplar by him, in all other matters the operation of each is common, etc. 2. By the Sight of God, his Providence over his Creatures is to be understood, sometimes denoting his approbation, favour, Grace and good Will, as Gen. 1.4. And God saw that the Light was good, etc. So verses 10, 12, 18, 21, 25. After which is annexed a general sentence, verse 31. And God saw every thing that he had made, and behold it was very good. Which signifies his Divine approbation of his created works, and his sanction of the duration of Nature's order to the end of the World. See Psal. 104.30, 31. etc. Hence comes that form of Speech, when God is said to See, denoting his Providence of certain persons or things, under his immediate Care and Government, as Gen. 16.13. Thou God Seest me, that is, thou providest for me. And Gen. 22.8. God will See (that is, provide) himself a Lamb for a Burnt-offering. It is not to be understood that Abraham knew before hand, that he should find a Ram to offer for a Sacrifice to God instead of Isaac, but that he would quiet his Son by that kind of answer, he being solicitous and inquisitive for the Lamb that should be offered for a Burnt-offering, therefore he intimates that Isaac should leave it to the Care of Divine Providence; and as Abraham spoke, the event happened, for he lifted up his Eyes, verse 13. and beheld the Sacrifice to be offered, and so he gave the place a Name. viz. Jehovah-jireh, that is, God shall see, verse 14. etc. So 1 Sam. 16.1. I have Seen me a King among his Sons, that is, as our Translation has it, I have provided and chosen me a King. More specially the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respicere or Seeing, or respect of God as it concerns men, denotes his Approbation, Mercy, Care and Help. Of which Illyricus in Clavae. * Est in his duplicata figura, nempe tum Anthropopathia, quod Deo aspectustribuitur, tum etiam Metalepsis aut Metonymia, quod externus oculorum motus consequens est etc. There is in this a twofold figure, viz. An Anthropopathy, in as much as Sight is ascribed to God, than a Metalepsis or Metonymy, because the external motion of the Eyes, the Effect being put for the Cause, signifies the inward affection of the Mind: For it takes in the external help which is the consequent of the internal affection, and the external motion of the Eyes, so that here is a third Trope— Gen. 4.4. And the Lord had respect unto Abel and to his Offering, and verse 5. but unto Cain, and his Offering he had not respect, that is, he accepted and approved of the one but not of the other. See Num. 16.15. 1 Sam. 1.11. Psal. 9.13, 14. and 10.13, 14. Psal. 84.9, 10. Psal. 102.17, 18. and 74.19.20. Psal. 113.6. Esa. 66.2. Lam. 4.16. and 5.1. Jon. 3.10. Luk. 1.25, 48. etc. Deut. 26, 15. Psal. 80.14, 15. Psal. 102.20. Lam. 3.50. etc. Hitherto the phrase of Gods Seeing or Respecting, denotes his Favour and Love, which is sometimes directed to the object, as when he is said to have respect to the Man or his Offering, sometimes to an internal Cause, as when he is said to have respect to his Covenant, that is, the declaration of his Mercy and Grace that way expressed to man, Psal. 74.19, 20. Likewise when he is said to look upon the Face of his Anointed (that is, Christ) who is our Mediator and Saviour, for whose sake David) Prays for a blessing, calling him the Servant of the Lord, 2 Chron. 17.19. And the Word of the Lord, 2 Sam. 7.21. See 1 Chron. 17.17. 2. It denotes Evil, as Wrath, Vengeance, and Punishment, as Exod. 14.24. And it came to pass that in the morning Watch, the Lord looked unto the Host of the Egyptians, through the pillar of Fire, and of the Cloud, and troubled them, etc. 1 Chron. 12.17. Psal. 104.31, 32. Jer. 3.8. Lam. 3.36. Ezek. 16.50. etc. [Hearing] is attributed to God, Hearing. in which likewise his Grace and Benevolence in satisfying the desires of his People, and in a ready hearing their Prayers and Sighs is denoted, as Gen. 16.11.— The Lord hath heard thy Affliction, Exod. 2.24. And God heard their groaning, 2 King. 20.5. I have heard thy Prayer, etc. So Psal. 4.3, 4. and 5.1, 2, 3, 4. and 130.1, 2. Esa. 65.24. 1 John 5.14. etc. Thus God is said to Hear the Heavens, Host 2.21. When he gives the blessings (as Paul mentions Act. 14.17.) of Rain from Heaven, and fruitful Seasons are granted, which Heaven as it were silently desires and begs God for. The Scripture uses the term of God's attention, Harkening as it were to the Prayers and Desires of the Godly, by way of illustration of the greatness of his Compassion, Psal. 10.16, 17. and 66.18, 19 and 130.1, 2. etc. On the contrary ●●od is said to shut Prayers, Lam. 3.8. And to cover himself with a Cloud that Prayers could not pass through, verse 44. When he rejects the petitions of any. See Esa. 1.15. and 59.2. etc. [Smelling] is attributed to God, Smelling. but which in like manner his Complacency and Grace is noted, as a man is refreshed and pleased with a sweet smell, as Gen. 8.21. And the Lord smelled a savour of rest (so the Hebrew) The Chald. says, and the Lord received their sacrifice very pleasingly— Upon which place Luther, In Aureo Commentario, hocloco sicut medici Nonunquam exanimes suavitate odorum revocant, etc. Per Anthropopathiam Moses Deo tribuit odorandi facultatem & de sacrificio Noe non scribit, etc. says thus— As Physicians sometimes recover fainting or swooning Persons, by the fragrancy of of Odours, and on the contrary as a horrible stench does vehemently offend Nature, and sometimes makes men faint; so God may be said to be offended with the ill savour of impiety, and to be delighted, and as it were refreshed, when he sees (Noah) provide himself to Sacrifice, as a specimen of his gratitude, and by a public example manifest himself not to be wicked, but a true and cordial Worshipper and Reverencer of God, which was the proper end of Sacrifices. Musculus in his Comment upon the place says very excellently, that Moses by an Anthropopathy ascribes the faculty of Smelling to God, and writes not of the Sacrifice of Noah, for it is not said that the Lord smelled the Odour of the Burnt-Offering, but a sweet savour; for God smells not by the Organ of Nostrils as man does, for it was not the smell of the Sacrifice of Beasts that yielded that fragrancy, such being in themselves rather nauseous then sweet— Hence we learn that our Works of what kind soever they be, have a certain Smell which ascends to the Nostrils of God, and is either approved by him as sweet and pleasing, or disapproved as noisome and unsavoury. This Odour is, not what our external works represent to sense, but what results from the spirituality of our Hearts; for good Acts proceeding from a good and pious intention smell sweetly, but bad ones the contrary. In the Sacrifice of Noah, there was a Corporal and external Savour, which was obvious to the notice of men, but the piety of his Heart was pleasing to God, whilst in the sincerity and faithfulness of a pious mind, he acknowledged and celebrated the goodness of his Lord, etc. To this may be referred several other places where this phrase (of a sweet smelling savour is sound, as Exod. 29.18, 25, 41. Levit. 1.9. and 2.12. and 3.16. and 8.21. Num. 28.2. Ezek. 20.28., 41. &c Doubtless in these places respect is had to the Messias▪ whom the Sacrifices of the Old Testament typified, as Eph. 5.2. Christ Jesus also hath loved us, and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour. So Esa. 11.3. Where it is said, that he shall make him of a sent or a smell (so the Hebrew) in the fear of the Lord, which is expounded of the propitiatory Sacrifice of Christ, and his Obedience to the Father even unto Death, which the Prophet calls the fear of the Lord, according to 2 Cor. 2.15. For we are made of God a sweet savour of Christ, that is, our Ministry to God through Christ, is as it were accepted as a sweet Sacrifice. See Rom. 15.16. Psal. 45.8, 9 Cam. 1.3. etc. [Tasting and Touching] are ascribed to God, of which there are not many examples, Taste and Touch. Psal. 104.34. My meditation shall be sweet to him (so the Hebrew) that is, grateful and acceptable. Hosea 9 4. They shall not offer Wine (offerings) to the Lord, for they shall not be sweet unto him, that is, not pleasing nor accepted. See Mal. 3.4. Jer. 30.21. Psal. 40.8, 9 John 4.32, 34. It is said Psal. 104.32. He Toucheth the Hills and they smoke (as if it were said) by his Touch only he can destroy the loftiest and most firm things— So some say that the phrase, Psal. 144.5. alludes to the smoking of Mount Sinai at the promulgation of the Law, Exod. 19 and 20. Also some phrases may be reduced hither that are mentioned, where a hand is attributed to God, as before. So much of the external Actions of Sense, whose Affections are Sleep and Watchfulness; The Cessation of sense as Sleep. Lib. de somno & Vigil c. 1. for as in Sleep the actions of sense are still and quiet, so in Watchfulness they are provoked to their respective Operations, as Aristotle says. Both these are by an Anthropopathy attributed to God, Psal. 44.23, 24. Awake why Sleepest thou, O Lord, cast us not off for Ever, Psal 78.65. Then the Lord awaked as one out of Sleep, Jer. 31.26. Upon this I awaked and beheld and my Sleep was sweet unto me, by the former a delay of Divine help is noted, by the later his strength and power against his Enemies, and his Favour and Grace towards his Church after that delay. Awaking without the mention of Sleep is expressed. Psal. 35.22, 23. Esa. 51.9. etc. It is said Psal. 121.3, 4 He that keepeth thee, will not slumber— Behold he that keepeth Israel, shall neither slumber nor sleep, by which phrase the absolute and undoubted certainty of Divine help is declared. So Watching is attributed to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigilavit and denotes his assiduity or dispatch, in inflicting Punishments or granting benefits, Jer. 31.28. and 44.27. Locomotive Actions. Actions of the second kind, as local motion, are ascribed to God by an Anthropopathy as Coming unto Believers, whereby the exhibition of his Grace and Blessings is to be understood, Exod. 20.24. John 14.23. There is also a Coming to Judge and Punish, Esa. 3.13, 14. To which belongs that in Host 11.9. I will not come (or enter) into the City, that is, in an hostile manner, or to destroy it, as Sodom. [Walking] is attributed to God, whereby his gracious presence, and help is signified, Levit. 29.12. And I will Walk in the midst of you, that is, ye shall have my present help, and protection— So Deut. 23.14. 2 Cor. 6.16. Levit. 26.24. It is said, then will I also walk contrary to you and punish you, that is, without distinction of persons, I will let the Reins of mine Anger lose upon you. God is said to Come down from Heaven, when he takes apparent and especial cognizance of the actions of men, and that sometimes out of grace and favour, as Exod. 3.8. or to punish in Wrath and Anger, as Gen. 11.5, 7. and 18.21. Psal. 18.9, 10. Esa. 64.1. etc. The Son of God is said to Come down from Heaven, when he assumed humane Nature, and manifested himself to men in order to their Salvation, John 3.13. and 6.38, 42, 50. The Holy Spirit is said to Come down, when in the visible appearance of a Dove it manifested itself resting upon Christ, Matth. 3.16. Mark 1.10. Luk. 3.22. John 1.32, 33. In another signification God promised that he would go down with Jacob into Egypt, that is, that his Grace and protection should accompany him in that way, Gen. 26.4. [Riding] is ascribed unto God, by which his glorious operation is noted, which he exerts in the Heavens, in tempests and otherwise, Deut. 33.26. There is none like unto the God of Jesurun, who Rideth upon the Heaven, Psal. 68.33. To him that Rideth upon the Heaven of Heavens. Likewise his speed and celerity, in the execution of his Judgements, Psal. 18.10. He road upon a Cherub, and did fly, yea he did fly upon the wings of the Wind. So Esa. 19.1. etc. To Meet or Meeting with a person is ascribed to God, and signifies either his manifestation is noted, as Num. 23.4, 16. Or his Grace and Beneficence, as Esa. 64.5. God is said to Return to his place, which signifies a sending of Punishment, Host 5.15. For when men are afflicted, and help is delayed, God seems to be absent from them. Jud. 16.13. Lam. 3.43, 44. A [Returning] on High, Returning: signifies his going into his Judicial Throne, or Divine Judgement itself, Psal. 7.7. A Returning to the Godly, signifies the taking away of Sin and the exhibition of Grace, Psal. 6.4, 5. Zach. 1.3. By his [Rising] up his Divine purpose with respect to his great Works is noted, Rising up Num. 10.35. Psal. 12.5, 6. and 44.26, 27. and 68.1, 2. and 102.14. Esa. 33.10. The Holy Ghost coming upon one, signifies that it works in a singular manner in and by him, Luke 1, 35. Act. 1.8. which Luke 24.49. is to be endued with power from on High. A [Passing] through, or passing over, is attributed to God, Transition. Exod. 12.12, 13. Amos 5.17. By which Divine punishment is noted sometimes a forbearance from punishing, as Amos 7.8. and 8.2. With 1.3. Micah 7.18. Prov. 19.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesach or Pascha, the Passover takes its Name from hence, Exod. 12, 13, 23— So 'tis used in the Deliverance of the People from the Babylonish Captivity, Esa. 31.5. Dan. 5.30. [Visitation] is ascribed to God, by which either his exploration, that is, Visitation. a diligent search, notice or knowledge of things, Psal. 17.3. Or a real exhibition of his Grace and Benefits is noted, Gen. 21.1. Psal. 65.9, 10. Psal. 106.4. Jerem. 29.10. Luke 19.44. etc. Sometimes it denotes Wrath and Punishment, Exod. 34.7. Psal. 59.6. Esa. 27.1. Jerem. 6.6. and 15.3. Sometimes a diligent [Search] is attributed to God, Ezek. 20.6. Searching. In Comment. hoc loco. To bring them forth out of the Land of Egypt, to the Land which I Searched out for them, (so 'tis in the Hebrew) flowing with Milk and Honey; the Land of Judaea is commended (says Junius) by the Providence and choice of the Eternal God, because (as if it were by search) he had provided it for a most commodious seat, where after they had cast out their Enemies they were to rest, etc. the like is said of the Ark of the Covenant, Num. 10.33. [Seeking,] which is done by going up and down, is also ascribed to God, Seeking. signifying his desire and serious will, Ezek. 22.30. John 4.23. etc. [Finding] out Iniquity is attributed likewise to God, Finding. when he chastises and Punishes in Wrath, Gen. 44.16. He is said to Find his Enemies, when he lays condign Punishment upon them. He is said to Find David his Servant, when out of singular Love and Providence he elected and made choice of him, Psal. 89.20. Acts 13.22. In which sense he is also said to Seek him, 1 Sam. 13.14. The third kind of Action is generative, not that Eternal Generation, Procreative or generative Actions. by which God the Father from Everlasting begat the Son, Coeternal and Consubstantial with himself, for that is not metaphorical, but most proper, Psal. 2.7. Prov. 8.24, 25. Heb. 1.5. But that Spiritual and Mystical Generation, by which he is said to beget his believing People, when he remits their sin, renews his own Image upon them, and Adopts them into the privilege of Sonship, through Christ the Saviour— Of which see Esa. 66.9. John 1.13. and 3, 5, 6. Tit. 3.5. 1 Pet. 1.3, 23. 1 John 3.9. Jam. 1.18. etc. God is said to be a Father with respect to certain inanimate Creatures, Job 38.28. Hath the Rain a Father, or who hath begotten the drops of the Dew?— that is, besides me? For there is no other can send it upon the Earth— by which God intimates, that he only can give this benefit, and that men cannot imitate it. And verse 29. Out of whose Womb came the Ice? (that is, where is the Artist besides me, that can make it?) And the hoary frost of Heaven, who hath gendered it? viz. beside me. To this may be referred that phrase, Zeph. 2.2. Where God says, before the Decree bring forth. Parate vos in occursum Domini, cum nondum parit, seu in lucem edit & exequitur, Decretum seu statutum quod poenis velut pregnans Deus fecit, easque jam parturit, etc. Tarnovius in loc. Upon which place the Learned Tarnovius thus paraphrases. Prepare yourselves to meet the Lord, who has not yet brought forth, produced or excuted his Decree, or Statute, which he (as if he were pregnant with punishment) goes now big with— For as the Birth does not immediately follow Conception, but has a certain allotted and prescribed time by Nature's Law, for its ripening or maturity— So God although he hath certainly decreed to punish, and has established and conceived the sentence in his own mind; yet he defers execution for a certain space, that he may give opportunity for Repentance, which if sinner's will by no means do, than their iniquity grows Ripe, and God's punishment mature, and fit for Execution. And as the Birth must of necessity follow conception, when the time limited by Nature is expired— So the Judgements of God are inevitable, when the determinate time comes. Humane Adjuncts ascribed to God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, privativa; et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, positiva. THese are either privative, or positive— Of the first sort are these, viz. When something of impotency or inability is (after the manner of men) attributed to God— or when God says of himself, that he cannot do a thing, being as it were prohibited by his Truth, Goodness, and Holiness, as Gen. 19.22. Hast thee, escape thither, for I cannot do any thing till thou be come thither— These are the words of the Son of God, who when he departed from Abraham, turned towards Sodom, to destroy the Cities, and says thus to Lot, viz. Whereas it is the immutable and certain determination of God, out of a gracious and favourable respect to you, to deliver you from this destruction, therefore before you be placed in safely the Execution of the sentence by which Sodom must be burnt, shall be delayed— Upon which place D. Hunnius says, the execution of God's absolute Decree or Power no Creature can retard, Potentiam Dei absolutam nulla creatura retardare potest. Hic vero loquitur de sua potentia, prout illa, etc. but here he speaks of his Power as it is tempered, qualified and allayed, by the favour of his fatherly mercy towards men, and as accommodated for the profit of Believers, that nothing which he does shall hurt them. To this may be referred that speech of God, which of all is most sweet and gracious, and full of comfort (inasmuch as it was spoken in the very swelling, as it were, of Anger.) When he speaks to Moses of the grievous sin and Apostasy of the People, Exod. 32.10. Now therefore let me alone, that my Wrath may wax hot against them, and that I may consume them, etc. Jehovah speaks as if he had been bound and constrained by the Faith and Prayer of Moses, so as that he could not destroy the People, unless he had asked him leave, as Psal. 106.23. Therefore he said that he would destroy them, had not Moses his chosen, stood before him in the breach to turn away his Wrath lest he should destroy them. Of so great a virtue and efficacy are the Prayers of the just before the Lord, James 5.16. See Gen. 32.28. Hosea 12.4. Josh. 10.12, 13, 14. etc. Esa. 1.13. The calling of Assemblies I cannot away with (or more properly I cannot bear) it is iniquity. This is expounded with respect to the sanctity of God, and his abomination of iniquity, as verse 14. Your New Moons, and your appointed Feasts my soul hateth, which is intima●●ed by these phrases of humane abhorrence. Something also of loosened or disjointed Members, after the manner of men is attributed to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jer. 6, 8. Be thou instructed, O Jesuralem, lest my soul be loosened or disjointed from thee, (so the Hebrew) that is, lest after the manner of a member that is broken, or out of Joint, it departs from, or be separate from thee, and thou as a strange member be cut off, or divided from me. Junius. Ezek. 23.18. She discovered her Whoredoms, and discovered her nakedness; then my mind was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disjointed from her. By this phrase the Communion of God with Believers is most excellently expressed; for, if for their wilful and contumacious Rebellions God departs from them, the head is, as it were, separated or plucked off the putrified members, as the Lord by a like metaphor, speaks to the wicked Synagogue, Jer. 15.6. For thou hast forsaken me saith, the Lord, thou art gone backward: Therefore will I stretch out my hand against thee, and destroy thee; I am weary with Repenting. Much and great was the forbearance and patience of God, before this desertion, which is indeed the filling the Measure of Iniquity spoken of, Gen. 15.16. Matth. 23.32. To these privatives in man may be referred Diseases, by which is signified the punishment of sin, which Christ bore in our stead, Esa. 53.4.10. Suitable to Host 13.14. I will ransom them from the power of the Grave: I will redeem them from Death: O Death, I will be thy Plagues! O Grave I will be thy Destruction! Rep●●ntance shall be hid from mine Eyes. Thus he speaks with respect to his Sacerdotal or Priestly Office, as Heb. 2.14. Forasmuch as the Children are made partakers of flesh and blood, he also himself took part of the same, that through Death he might destroy him, that had the Power of Death, that is, the Devil. (2.) With respect to his Prophetical Office, 2 Tim. 1.10. Because by the Gospel he hath abolished Death, and brought Life and Immortality to Light: For he strongly defends his Church, so as that the Gates of Hell shall not prevail against it, and 1 Cor. 15.26. The last Enemy that shall be destroyed is Death. Here is a most evident symbol of the Resurrection, as Junius and Tremellius upon the place rightly conclude. Paul upon these words of Hosea, 1 Cor. 15.55. Thus speaks; O death where is thy Sting? O Grave, where is thy Victory? etc. Of the second sort of men's Actions, which are ascribed to God, Positive Adjuncts there may a distinction be made, viz. Such as are internal, and such as are external. The internal are with respect to the divers States, Circumstances, or Conditions of men; and so God is said to be a [Husbandman,] that is, (Synechdochically) a Vine dresser, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Husband man. John 15.1. The reason of the Comparison follows in the next verses, and is largely expounded, Esa. 5. and Matth. 20. etc. Christ, who is the hypostatical Wisdom of God, and his Eternal Son, calls himself a Workman, when he speaks of the Creation, Workman. Cant. 7.1. For by him were all things made, and without him was nothing made that was made, John 1.3. Col. 1.16. etc. So God is said to be the [Builder] and Maker of a City, which hath Foundations, Builder. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ar●●sex & conditor. Man of War▪ Heb. 11.10. that is, the Cause, Fountain and Author of Eternal Life and Heavenly Joy. So he is called a [Man of War,] Exod. 15.3. From that Almighty work of his of overwhelming and drowning Pharaoh with his Egyptian Host. Besides in Wars waged among men, he is the chief General, and Captain, giving Victory to whom he pleases, and scattering, routing, or destroying whom he pleases. See Psal. 46. and 76. etc. Christ is called a Counsellor, Counsellor. Esa. 9.6. with respect to his most wise decree in restoring Salvation, at whose disposal it was, 1 Tim. 1.9. Who hath saved us, and called us with an holy Calling, not according to our works, but according to his own purpose and Grace which was given us in Christ Jesus, before the world began. Likewise with respect to his most Holy Office, in manifesting the Divine will to our capacities in order to Salvation, and his obedience to the Father, etc. The Lord is called a Physician, Exod. 15.26. Because he frees men from all perils of Souls and Bodies (which are frequently compared to Diseases) Psal 147.2.3. etc. This is peculiarly ascribed to Christ the Redeemer, for the blessing of spiritual health, which we receive from him, Matth. 9.12. Mark. 2.17. See Esa. 61.1. He is called a [Shepherd] Psal. 23.1. Shepherd. Which appellation is also peculiarly attributed to Christ, with respect to his Office as a Saviour, Cant. 1.7. and 2.16. and 6.2. Ezek. 34.23. and 37.24. Micah 5.3, and 7.14. Zach. 13.7. John 10.11. Heb. 13.20. 1 Pet. 2.25. and 5.4. and elsewhere. He is called a [Father] Deut. 32.6. Psal. 68.6 Esa. 64.8. Matth. 6.1, 6, 8, 9 Rom. 8.15. Which term is most full of Comfort and Joy, Father. declaring the Love and Affection of the Omnipotent God towards men— So he is called Father of spirits, Heb. 12.9. etc. Christ called the Everlasting Father, or as in the Hebrew, the Father of Eternity, Esa. 9.6. Because he most sincerely loves Believers, and Glorifies them in blessed Eternity— The seventy have most elegantly translated this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pater futuri seculi, the Father of the Age to come. Firstborn. He is called the [Firstborn,] Psal. 89.27. Col. 1.15, 18. Rev. 1.5. Jehovah, and Christ, are frequently called, Prince, Captain, King, Esa. 9.6. and 55.4. and 32.1. and 33.22. To denote their Majesty and celestial Dominion; of which more elsewhere. Bridegroom. He is called a [Bridegroom] Matth. 9.15. and 25.1. Mark. 2.19. Luke 5.34. John 3.29. This Title is ascribed to Christ, for many Causes, principally for his unspeakable Love to his Church which is by Faith espoused to him, Hosea 2.19. Eph. 5.26, 27, 28, etc. Witness. He is called a [Witness,] which term is applied to the Messiah, Esa. 43.10. and 55.4. Rev. 1.5. and 3.14. Because of a certainty he discovers heavenly Truth to us, John 18.37. As also because he hath most exactly fulfilled whatsoever the Prophets of the Old Testament have foretold concerning him, John 1.17. etc. Peace and being in a Place. External Adjuncts of a man are either inseparable or separable— The inseparable are, being in a place and time. Each of these is attributed to God, (who in his own nature is Eternal, and not circumscribed to place) by an Anthropopathy— First, More Generally, [Place] is ascribed to God Psal. 24.3. Who shall stand in his Holy Place, viz. The Holy Kingdom where the Scriptures say his Habitation is. He is said to Go out of his place, when he manifests his conspicuous and apparent presence, as Esa. 26.21. Micah. 1.3. He is said to Retire or Return to his place, when he withdraws the benefit of his Grace, and as it were hides himself in order to punish offenders, Hosea. 5.15. More specially, a seat or [Throne] is attributed to God, Exod. 17.16. (of which before) Psal. 9.7, 8. and 11.3, 4. and 47.8, 9 Esa. 66.1. Matth. 5.34. Throne. By which his most superexcellent Majesty, sublimity and Authority is intimated. The Prophet Jer. 14.21. Prays God, that he would not abhor, or disgrace the throne of his Glory— By which Judea is understood, wherein the visible or peculiar Kingdom of God was contained, and where God vouchsafed the most eminent appearances of his Power and Glory. Or else the Temple of Jerusalem, as in chap. 17.12. In more Nebochim It is taken, upon which Rabbi Moses Maimon. Every place which God hath appointed for the manifestation of his Power and Glory is called his Throne. For great and powerful men as Kings and Princes sit in their Thrones, when they make a solemn appearance, so are we to understand this word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiss, solemn) Throne, of the Magnificence, Power and Dignity of him, to whom it is attributed. When a [Throne] and sitting upon it, is attributed to Christ, we are to understand that heavenly Kingdom and Government to which he was exalted in his humane nature, as Psal. 45.6, 7. Esa. 16.5. Matth. 19.28. Heb. 1.8. and 4.16. and 8.1. etc. The Earth is said to be the Lords [Footstool,] Esa. 66.1. Matth. 5.35. By which is noted his immensity, Footstool. for he is present in the lowermost part of the World. Or the Ark of the Covenant, in which by special revelation, he was to manifest his presence, according to 1 Chron. 28.2. Psal. 99.4, 5. and 132.6, 7. Lam. 2.1. Some by this appellation would understand the Sanctuary of God. See Psal. 99.4, 5, 8, 9 Upon which Illyricus says— the sense is— know, that no where else, nor with any of the Gentiles is the true Worship of God, and his propitious presence to be found. Therefore seek him here according to his Word and Promises. When it is said of Christ— Psal. 110.1. The Lord said unto my Lord, sit thou on my right-hand, until I have made thine Enemies thy Footstool, and 1 Cor. 15.25. For he must Reign till he hath put his Enemies all under his feet, and Heb. 1.13. It intimates that he will most perfectly conquer and subdue his Enemies, as it is said, Psal. 8.6. Eph. 1.22. Heb. 2.8. etc. That all things are put under his Feet. Neither is [Place] only ascribed to God, but a local Posture or Situation also, as Psal. 10.1. Why standest thou afar, off by which the delay of Divine help is noted; A metaphor taken from men, who when they stand at great distance cannot lend a helping hand. To stand at the right hand, notes his powerful help and favour, as Psal. 16.8. Because he is at my right hand I shall not be moved. So Act. 2.25. God is said to Sat, Psal. 29.10. and other places, in the same sense that a Throne is ascribed to him; by which his Government, Divine Judgement, and exercises in peculiar actions are signified. He is said to Sat upon a Cherub] Psal. 80.1. and 99.1. because of the peculiar manifestation of his presence in that place. He is said to Sat upon the Circle of the Earth, Esa. 40.22. because of his Majesty in Glory, which infinitely excels all the Glories of the World, and therefore the Inhabitants of the Earth are called Grasshoppers, etc. Of the sitting of Christ at the right hand of God, we have spoken before— God is said to Devil on High, in Zion, in the Church, and in Contrite hearts, etc. Psal. 68.16, 17. and 132.12, 13, 14. Psal. 135.20, 21, Esa. 57.19, Ezek. 37.27. John 14.23. 2 Cor. 6.16. by which the gracious Manifestation, Action, Defence, Illumination, Consolation, and Salvation, of his Divine presence to his people is to be understood. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod proprie est, ut superhabitet superme virtus Dei, vel, ut super me tabernaculum suum collocet. It is an emphatical word which Paul uses, 2 Cor. 12.9. That the power of Christ may rest upon me, the words properly are, that the virtue or power of my God may dwell upon me, or that he would place his Tabernacle upon me, and as an umbrage or Shadow may surround, cloth and protect me. When the Cloud of Glory had filled the Temple, Solomon said, 1 King. 8.12. The Lord said that he would dwell in the thick darkness, that is, by this sign, he manifests himself to be present, as he said to Moses, Leu. 16.2. I will appear in the Cloud upon the Mercy-Seat. See Exod. 19.9. and chap. 16.10. Num. 9.15. Esa. 6.4. Matth. 17.5. etc. The phrase of Gods sitting in the Heavens, or dwelling there, as Psal. 2.4. Psal. 103.18, 19 1 King. 8.39, 43. and Illyricus thus expounds. * Non potest nec debet Coelum, cum pro habitatione Dei accipitur, intelligi de loco aliquo certo reali aut Materiali; sed p●●tius est metaphorica significatio, etc. Illyr. In Exeg. Tom. 1. p. 801. Deus est ubique ràtione essentiae, etc. lib. de Trinit. cap. 50. In Syntagm. Theol. p. 195. Heaven neither aught nor can, when it is called the Habitation of God, be understood of a certain real or material place, but it has rather a metaphorical signification, and denotes that spiritual Kingdom, Glory, and Felicity in which God with his Holy Angels and other blessed Spirits Lives and Reigns, as Psal. 115.15, 16. The Heaven, even the Heavens are the Lords, but the Earth hath he given to the Children of men, that is, he requires and Commands spiritual good and Divine Worship to be given to him, and leaves them to enjoy the good things of the World, for he in a proper sense, requires not Money, Calves, or Kids, etc. And the Learned Gerhard says— God is every where, with respect to his Essence, but he is said to dwell in Heaven with respect to the more ample appearance of his Majesty and Glory; so the whole soul is in every part of the Body, but most radically in the head, most effectively in the head, because, its most excellent effects are from thence produced— So Alcuinus— God is therefore said to dwell in the Heavens, because the Angels and the Souls of blessed Saints have a clearer and more illustrious prospect and knowledge of him, than the Saints on Earth can have, by reason of their dwelling in so gross a habitation. Likewise Polanus— The Scripture oftentime says, that God dwells in the Heavens, not that he is there included, but to intimate, that he is above all in Majesty, Power, and Operation, so as that he cannot be hindered by any on Earth; as also that our minds may be elevated above the World, so as that we may have no low, or carnal, or worldly thoughts of God, etc. To this may be also referred, when it is said, That the Holy Ghost doth rest upon any, as Num. 11.25, 26. 2 King 2.15. By which, the distribution and energy or power of his gifts is intimated. This Spirit is said to rest upon the Messiah, Esa. 11.2. and 61.1. which is to be understood of the Communication of his gifts in their absolute fullness to Christ according to his humanity, Psal. 45.7, 8. John 3.34. The visible symbol was the resting of the Holy Spirit upon Christ in the likeness of a Dove, Matth. 3.16. etc. Time. [Time] is ascribed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in a way of humane) speaking, but is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in a way of divine Dialect) of his absolute Eternity-Sometimes the description of God's Eternity is taken from the Names and Differences of Seasons, as [Years] are ascribed unto God, which nevertheless are said to be throughout all generations, Psal. 102.24. And shall have no end, verse 2●●. That he is the same and that his years shall not fail, Heb. 1.12. And that the Number of his Years cannot be searched out, as Job 36.26. [Days] are also attributed to him, whence he is called the Ancient of Days, Dan 7.9. which are called the Days of Eternity, Micah. 5.1. 2 Pet. 3.18. Eternity is described by eternal time or times, Rom. 16.25. 2 Tim. 1.9. Tit. 1.2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secula, Ages, by which term properly times, and things done in time are noted. Eph. 3.9. Col 1.26. etc. Sometimes two or three differences of time, that Eternity which wants Beginning, Interruption, and End, may be expressed, Heb. 13.8. Jesus Christ the same (that is, always like himself, invariable, and immutable) yesterday, to day, and for ever, that is, from Eternity to Eternity, Rev. 1.4. Grace be unto you and Peace, from him which is, and which was, and which is to come, (or will be) that is, who is the Eternal God; so in the 8th. verse, there is another symbol of Eternity I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Alpha and Omega, the first and last letters of the Greek Alphabet, which denote the beginning and end of any thing, which are the bounds and notes of time, brought to express him who is the beginning without beginning, and the end without end, that is, who is indeed absolutely Eternal; so Christ speaks chap. 21. and 22.13. as is apparent from the context. To this may be referred, where the Scripture uses words concerning God, which respect the time to come, whereas in Eternity there is not properly any time past, or to come, as Psal. 139.2. Thou understandest my thought a far off, that is, long before it came in my mind, as verse 4. For there is not a word in my Tongue but lo, O Lord, thou knowest it altogether. It is said Rom. 8.29. For whom he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foreknow, God's Foreknowledge. he also did predestinate, etc. Rom. 11.2. God hath not cast away his people, which he foreknew, &c 1. Pet. 2. Elected according to the Foreknowledge of God the Father, etc. D. Mylius, upon Rom. 8. says thus, God is said to Foreknow such as he foresaw would believe in his son, not that there is any future time properly ascribable to God, in whom no accident, condition, or circumstance of time and place can be admitted, but these things are spoken of God by an Anthropopathy, that is after the manner of men. This [Prescience] of God, inasmuch as it is certain and never fails, therefore such as he Foreknew he also predestinated, for this Foreknowledge is never without predestination. Ambrose confirms this interpretation, in these words. Those whom God Foreknew would embrace the Faith, fol. 213. he elected them to the promised rewards, that they that seem to believe, and either are not really such as they pretend to be, or forsake the Faith may be excluded, for such as God hath elected to himself do remain his, 1 Pet. 1.20. 'Tis said of Christ the Lamb of God, and the Redeemer of the World that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Foreknown before the Foundation of the World, Some separable Adjuncts ascribed to God. that is, he was ordained by the Eternal Decree of God to be offered as a sacrifice for the sins of men. Hitherto of inseparable Adjuncts, the separable are various, we shall recite some. Armour. [Armour and Weapons] are attributed to God, for he is sometimes said to be clad in Arms to denote the exertion, or execution of his Wrath and Vengeance, Psal. 35.2, 3. Take hold of Shield and Buckler, and stand up for mine help— Draw out also the Spear, and stop the way against them that persecute me, etc. Esa. 59.17, 18. For he put on Righteousness as a Breastplate and an Helmet of Salvation upon his head, and he put on the Garments of Vengeance for Clothing, and was clad with zeal as a Cloak, etc. Jer. 50.25. It is said, The Lord hath oped his Armoury, and hath brought forth the weapons of his indignation; for this is the work of the Lord God of Hosts in the Land of the Chaldeans; when by the Enemy he brings punishment, and a general destruction upon a people, Panolethria. thus the King of Babylon is called God's battle axe and weapons of War, for with him will he break in pieces the Nations, and with him will he destroy Kingdoms, Jer. 51.20. Because by him, and his Host the Lord did afflict and make desolate several Countries. More especially a [Bow, Arrows, and strings,] are attributed to God, Bow and Arrows Psal. 21.12. Lam. 2.4. and 3.12. He hath bend his bow like an Enemy— he hath set me as a mark for the Arrow— By which the effects of his Divine wrath against the wicked are noted By the Arrows of God are meant swift and unlooked for Calamities sent for sin, Deut. 32.22, 23, 24. I will heap mischiefs upon them, I will spend mine Arrows upon them, Job 6.4. Psal. 38.2, 3. and 64, 7, 8. Zach. 9.14. Lam. 3.13. And more particularly the Arrows of God are said to be Hailstones, Thunder, Lightnings, Coals of Fire, etc. Psal. 18.13, 14. and 144.6. Hab. 3.11. Sometimes the inspired efficacy of the Gospel in saving the Godly, and Judging and Condemning the wicked, Psal. 45.5. Esa. 49.2. John 12.47, 48. 2 Cor. 2.15, 16. A [Sword] is ascribed to God, Sword. by which likewise is intimated his Wrath and Vengeance of which that is an index and symbol. Deut, 32.41. Judg. 7.20. Ps. 17.18. Esa. 27.1. and 34.5, 6. Ezek. 21.8, 9, 10. Zach. 13.7. Munsterus upon Esa. 34. says that the Sword of the Lord is his Divine Decree, which none can change, Psal. 35.2, 3. By these Weapons Divine Vengeance is metaphorically described. See Rev. 19.15, 21. The term (Sword) is applied also to God with respect to its penetrating force, of which more hereafter in its proper place. A [glittering Spear] or lightning Spear, is attributed to God, Hab. 3.11. Stones, Hail, Thunder, Lightning, etc. sent from Heaven are thereby noted, as Josh. 10.11. When a [Shield or Target] is ascribed to God, it is to be understood of his propitious Favour and Mercy to men through Christ, becoming their defence, protection and security— warding (as a Shield does blows) all assaults and violences of the Enemy, and converting all into Good for his people. Gen. 15.1. Deut. 33.29. Psal. 3.3, 4. Psal. 18.2.3. Psal. 28.6, 7. Psal. 84.11, 12. Psal. 5.12. For thou, O Lord, wilt bless the Righteous: With favour wilt thou compass them as with a Shield. The Word of God is called a Shield, Psal. 91.4. Prov. 30.5. Eph. 6.16. The Word a Shield. Because when it is received by Faith, its virtue is exerted in the defence of Believers. The Holy Spirit is called an [Earnest] given by God to Believers, The Spirit an Earnest. 2 Cor. 1.22. and chap 5.5. Eph. 1.14. The Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (of whom the Greeks borrowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins Arrhabo,) any thing that is given to confirm a promise or bind a bargain, therefore some translate it a pledge. According to Suidas Arrhabo or an Earnest, is a piece of money given by the Buyer to the Seller to ascertain the payment of the residue— Jerom says, it is a certain Testimony, Evidence, or Obligation to secure the bargain made. It differs from a pledge, which is left as a security for the return of borrowed money, and upon payment is returned to the Owner. The Holy Spirit is thus called because it assures believers, that they shall obtain Eternal Life— Some refer this metaphor to Nuptials or Marriage, as the Bridegroom pledges his Faith to the Bride, and gives her an Espousal token, as a pledge to assure her that he will Marry her; so when God Espouses himself to believers, Host 2.19. I will betrothe thee unto me for ever, yea I will betrothe thee unto me in Righteousness, and in Judgement, and in Loving kindness and in Mercies, etc. But the Nuptials of the Lamb did not yet appear, Rev. 19.7. Therefore God gives them a most noble Earnest, viz. The Holy Spirit, to comfort their Hearts, and confirm their Faith that they shall in due season be admitted to the Marriage of the Lamb. It is said, Psal. 75.8. For in the hand of the Lord there is a Cup, and the Wine is red, Cup. it is full of mixture, and he poureth out the same; but the dregs thereof all the wicked of the Earth shall wring them out, and drink, them— by which, the various kinds of Divine Afflictions are intimated. Chariots. The like Metaphor we meet with Esa. 51.17, 22. etc. [Chariots] are attributed to God, by which either his Divine Magnificence is manifested to men, as Habac. 3.8. Thou didst ride upon thine Horses, and thy Chariots of Salvation, or else it denotes those Myriads of ministering Angels mentioned, Psal. 68.17. The Chariots of God are twenty thousand, even many thousands of Angels. Orbitae tuae stillant pinguedinem. The [Wheels] by which a Chariot, or Cart moves are by an Elegant Metaphor attributed to God, Psal. 65.11. Thy Cart-wheels drop fatness— (so the Hebrew) that is, thy Clouds distil down Rain and Snow, which refresh and fertilise the ground, so that with the blessing of God it produces various, profitable, and necessary fruits— The Clouds are called the Chariots and Horses of God, and Rain is said to make the Earth fat and fruitful, Psal. 18.10, 11, 12. and Psal. 164.2, 3. Esa. 19.1. Riches. [Riches] are attributed to God, by which the abundance of his Divine Majesty and Glory, as also his Mercy and Grace are noted, Prov. 8.18. Rom. 2.4.— 9.23.— 10.12— 11.33.— 2 Cor. 8.9. Eph. 1.7, 8, 18.— 2.4, 7.— 3.8, 16. Col. 1.27. Phil. 4.19. Such as receive these in true Faith, are called Rich in God, Luk. 12.21. and Jam. 2.5. [Windows] are ascribed to Heaven the Habitation of God out of which he has (as it were) a prospect and sends good or evil upon men, Windows. Gen. 7.11. and 8.2.2. 2 Kings 7.2. Esa. 24.18. Mal. 3.10. Deut. 26.15. Psal. 14.2. and 102.19, 20. Lam. 3.8, 50. Furnace. A [Furnace] is attributed to God, Esa. 31.9. by which the Divine Vengeance whereby God (as it were in a fiery oven) consumes the Enemies of his Church is intimated, Esa. 30.30, 33. Psal. 21.8, 9, 10. Inheritance. [Lot, Portion or Inheritance] is attributed to God, when it is said that the People and Land of Israel is his Heritage, Deut. 32.9. Jer. 2.7. and 12.7, 8. and 6.18. etc. By which his great Love, and singular Care and Providence is intimated. See Exod. 19.6. Deut. 11.12. And when it is said of Christ, that he is constituted Heir of all things, Heb. 1.2. And that he hath by Inheritance obtained a more excellent name then Angels, ver. 4. it is with respect to his right of primogeniture and Divine title of Command over all things. Book. A [Book] is ascribed to God, by which his most exact knowledge and Providence is noted— the metaphor is taken from wisemen who are wont diligently to note down in their Books such Persons, Things, and memorable Actions, which they would remember. The [Book] of God's Providence, generally considered, concerns every Creature, as Psal. 139.16. To this belongs the Book of Life, out of which to be blotted is death which we find mentioned, Exod. 32.32, 33. compared with ver. 10. Numb. 11.5. And sometimes more specially it concerns the Church and Believers, Psal. 56.8, 9 Mal. 3.16. The Book of life, so often mentioned in Scripture, as Esa. 4.3. Dan. 12.1. Psal. 69.28.29. Phil. 4.3. Luke 10.20. Rev. 3.5. and 13.8. and 17.8. and 20.12, 15. and 21. ult. is nothing else but the singular knowledge God has of such as shall be saved, of which. See 2 Tim. 2.19. The Lord knoweth them that are his, etc. Or as it were, a Catalogue which God keeps of those who by Faith in Christ are elected to Everlasting Life. In the vision of Daniel, chap. 7.10. and John, Rev. 20.12. We find Books of Judgement mentioned, by which that Divine and most exact knowledge of men's Deeds and Words are symbolically denoted. And whereas the Scripture uses a plural expression. Jerome and others do understand that there are two Books of Judgement, one for Believers, the other for unbelievers, for the World is wont to be distinguished into these two sorts, John 3.18, ●●6. etc. To this relates that saying, Esa. 65.6. Judas 4. viz. Behold it is written before me, I will not keep silence, etc. [Oil] or Anointing is attributed to God, Psal. 45.7. Oil. Thy God hath Anointed thee with the Oil of gladness, above thy Fellows. Heb. 1.9. Cant. 1.3. Where the Holy Spirit with his gifts is understood which appears by comparing the place with Esa. 61.1. Act. 10.38. John 3.34. Where the Unction of Christ as a King and Priest is treated off, hence comes the derivation of the name of our Saviour, who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vnctus, Anointed, Joh●● 1.42. and 4.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of eminency, Believers in a measure are made partakers of this Unction, who by true Faith adhere to Christ the chief head, as Esa. 61.3. 2 Cor. 1.21. 1 John 2.20, 27. Whence they also are rightly denominated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Christians, (with respect to their primitive vocation or Original) from the Anointed Saviour Christ. See Rom. 5.5. Tit. 3.5, 6. Zach. 12.10. etc. [Bread] is attributed to God, and Sacrifices with which it is said he is pleased, Bread. as a man with meat and drink, Numb. 28.2. Upon which place, Vatablus says, by the term Bread, Flesh is understood as verse 24. and the sense is, keep up the Rites of offering flesh and victim which are sacrificed that they may be a pleasure to me, therefore let me be refreshed with the favour of it as I appointed. God calls sacrifices his Meat, after the manner of men, who are chiefly fed with Flesh, Wine, Oil, Meal, Bread, etc. So God would have those things in his sacrifices, not that he feeds on them, or (in proper speaking) is delighted with them, but that they are grateful to him upon another account, viz. For their Faith in his beloved Son, who was typified and shadowed by all the Sacrifices. Christ is called the Bread of Life frequently, John 6.35, 48. and other places for his quickening, strengthening, and salutiferous energy, and power, which is exerted or communicated to Believers, who by true Faith do spiritually eat Christ, that is, receive him, and apply his benefits to their own Souls. By this Trope God is an Hypothetical speech, A Seal. attributes a Signet or [Seal] to himself, Jer. 22.24. Though Coniah— were the Signet upon my right hand, yet would I pluck thee thence, that is, although he were most dear to me, and always in my sight, etc. For a Sealing Ring or Signet is a symbol of Love and singular Care, as Cant. 8.6. Hag. 2.24. The Character of the substance of God, Heb. 1.3. Heb. 1.3. The character of his substance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, character sub●●tantiae ejus. Is an appellation given to Christ— the term [Character] is a Metaphor taken from the image, figure or impression of a Seal, representing the Prototype or first p●●ttern itself in every thing: Bullinger in his Comment says, as the Seal is most properly expressed in the wax, so the subsistency of the Father most properly shines forth in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, insculpere, to engrave) in this place does not so much respect the Image or impression taken, as the Seal itself. The Father has (as it were) most indelibly engraven, his whole Essence and Majesty upon this his Eternal Son, and has drawn his own effigies upon him from Everlasting, being his substantial Image, and exact representation, which explication fairly agrees with this Mystery, leading our mind to such discoveries as will stir us up to desire the gracious participation of its fruit and efficacy. For it opens the secret of eternal generation, and shows us the Love of the heavenly Father. A Seal is highly valued, and more closely kept then other things. Of the Father's most fervent Love to the Son, we have instances, Esa. 42.1. Matth. 3.17. and 17.3. John 3.35. and 17.24. By Zerubbabel, Hag. 2.23. Is meant Christ (of whom that Captain of the People was a Type) the phrase I will make thee as a Signet is thus to be understood, viz. I will take care of thee, in thee will I rest in Love, thou shalt be always in mine Eye, worn in my hand for I have chosen thee alluding to, Esa. 42.1. The use of a Seal is to make impression in Wax, by which Covenants are Sealed, Ratified and Confirmed— Christ is the heavenly Signet who has the Glory of the Father, and the most express figure of his Majesty enstamped upon him from Eternity. The Foundation of God standeth sure having this Seal, 2 Tim. 2.19. By which Believers are Sealed, 2 Cor. 1.22. Eph. 1.13. and 4.30. John 3.33. with 6.27. A Signet leaves the Impression in the wax▪ By Christ the lost Image of God is restored in Believers, now inchoatively or with respect of beginning; after Death consummatively, or with respect to perfection, Col. 3.10. Renewed in knowledge after the Image of him that created him, in him, and by him, believers are made partakers of the Divine nature, 1 Pet. 1.4. Not by essential transmutation but a Mystical Union. Treasures. [Treasures] are ascribed to God, which is sometimes applied for Good, so the Heavens are called his Treasures, Deut. 28.12. which is expounded, Act. 14.17. He did good, and gave us Rain from Heaven, and fruitful Seasons, filling our hearts with Food and Gladness. Sometimes it is put for Vengeance or Divine Wrath, Deut. 32.34. Is not this laid up in store with me, and sealed up among my Treasures? To me belongeth Vengeance and Recompense, etc. Here is noted the certainty of Divine punishment, because it is hoarded and laid up by God as it were in a Treasury, and sealed up so, as that it becomes most certain. (2.) His Justice and Righteousness, for by the infidelity and stubborness of men their punishment is Treasured up, and they exposed to the Wrath of God, etc. Rom. 2.5. (3) The long Forbearance and Patience of God in his delays of executing Vengeance; for those things only are laid aside, of which there is not a present, but a future use, etc. (4.) His Severity, for which. See Jer. 50.25. and Rom. 2.9, 10. This sealed Treasure will be opened at the great Judgement, etc. God is said to bring the Wind out of his Treasuries, Psal. 135.7. Jer. 10.13. and 51.16. By which not only its hidden original is declared, John 3.8. But also its utility, and efficacy, and those other rare qualities which are in the Wind. Job 38.22. There is mention made of the Treasures of Snow and Hail, for the same Reason. Heavenly and Eternal good things are called (and indeed they are the best) Treasures, Esa. 33.6. Matth. 6.20. and 19.21. Mark. 10.21. Luke 12.33. and 18.22. 2 Cor. 4.7. This is a Treasure that never faileth, and they that use it become the Friends of God, etc. Col. 2.3. All the Treasures of Wisdom and Knowledge are said to be hid in Christ, that is, the whole fullness, or eminent plenty of Divine Wisdom. Clothing. [Clothing] is ascribed to God, Psal. 93.1. The Lord reigneth, he is Clothed with Majesty, the Lord is Clothed with Strength, wherewith he hath girded himself, Psal. 104.1. Thou art Clothed with Honour and Majesty, verse 2. Who coverest thyself with light as with a Garment, etc. By this is signified the infinite and admirable Majesty and Beauty of God, who in his Creation of light, and other great works, gave himself to be seen as it were by men. See Esa. 51.9. and 59.17. For in these places certain Garments are ascribed to God, in his execution of Vengeance against his Enemies, by an elegant Hypotuposis— The metaphor is taken from a Warrior completely armed who comes into the field to encounter his Enemy. In both places Christ the Captain of our Salvation, is to be understood by the Analogy of the Text— He is said to be the arm of the Lord, because he is the Power of God, 1 Cor. 1.24. And Esa. 59.14. It is said that there was no intercessor of the race of man (that was dead in sin) that could free him from the power of Satan, which is a plain intimation Christ himself would be the intercessor, the Conqueror of Satan, and Death, and our Saviour. See ver. 20, 21. Where the promise of the Redeemer is plainly given. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord— etc. Psal. 45.8. The Mystical habit of Christ the Celestial Spouse is described, upon which place Brentius thus paraphrases. All thy Garments smell of Myrrh, and Aloes and Cassia, out of the Ivory Palaces, whereby they have made thee glad— that is, all the Garments wherewith thou art apparelled, and which can be produced for thy use, are not composed of wooden or vile materials, but brought from Ivory (and most precious) Repositories (for these are called the Houses or Palaces of Garments) they yield no other Odour, but Myrrh, Aloes, and Cassia, that is, a most fragrant and odoriferous scent, of which thou takest pleasure; that is, that most sweet fame which Christ himself and his Apostles by Preaching the Gospel have spread not only in Judea, but in all parts of the World, Luke 10.17, 18, 19, etc. 2 Cor. 2.15, 16. Christ is said passively to be put on by Believers, Rom. 13.14. Gal. 3.27. When he dwells in their hearts by Faith, Eph. 3.17. and makes them partakers of his Celestial benefits. The Apostles are said to be endued with strength from on high, Luke 24.49. When they receive the gift of the Holy Spirit as it is expounded, Act. 1.8. On the other side, a man is said to put on the Spirit of God, when it powerfully speaks or operates in or by him, as a man that goes forth in order to any work amongst men covers himself with a Garment, Judg. 6.34. 1 Chron. 12.18. 2 Chron. 24.20. Moses calls Jehovah [A Banner,] when he gave the Altar he erected a Name, Banner. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah nissi. The Lord my Banner, Exod. 17.15. That is, the Lord is my helper both now and hereafter, against the Amalekites, and all other Adversaries, Esa. 11.10. it is said, the Messiah shall stand for an Ensign (or Banner) of the People, by which his Kingly Office is noted, as this passage is quoted, Rom. 15.12. He shall rise to Reign over the Gentiles; For a Banner or Trophy is a sign of Victory, Superiority, and Lordship, inasmuch as the People are said to act under the Banner of the Prince. Christ is the only Asylum or Refuge, where such as fly to him by Faith are protected and kept safe from the spiritual Enemy, as the Soldiery repair to the Standard of the General, where they are secure. See Cant. 2.4. Psal. 60.4. Thou hast given a Banner to them that fear thee, that it may be displayed because of the Truth— Which may be truly applied to Christ; upon these words Ainsworth says, that the word (Banner) is applied to the Flag or Ensign of the Gospel, Esa. 11.12. and 49.22. and 62.10. Here to David and his Victory— to be high displayed, or to use for a Banner, which hath the name of lifting high, Esa. 59.19. The Spirit of the Lord shall lift up a Standard against him, that is he shall bring to pass that Christ shall be that Standard (or Banner) of the People, for as Soldiers aggregate or repair to the Military Standard, so the Saints are gathered together by the knowledge of Christ, the Captain of their Salvation. A [Rod] and Staff, is attributed to God and our Saviour Christ, Psal. 23.4. A Rod. Thy Rod and thy Staff comfort me, of which we have spoke in the Metonymy of the sign for the thing signified, Psal. 45.6. Psal. 110.2. Heb. 1.8. The Rod or Sceptre of Christ, signifies his saving word whereby he directs his Church and People. See Esa. 2.3. The Rod of God, signifies also Castigation and Punishment, Job 9.34. and 21.9. In both which places the Chaldee renders it a Stroke. The King of Assyria is called the Rod of God's Anger, Esa. 10.5. Because by him, as with a Rod, he was to chastise the People, and declare his Wrath against sin. See verse 24. The Word has almost the same signification, Psal. 2.9. Where (the epithet of Iron being added) it is a symbol of a more grievous and severe punishment, Thou shalt break them with a Rod of Iron, viz. Such contumacious and stubborn Enemies, that despise thy Kingdom, whether they be Jews or Gentiles, as ver. 1, 2. These are prophetical words of God the Father, respecting Christ his only begotten Son, who was constituted King of Zion, and (as it were) inaugurated to the sacred Offices of Judge and Redeemer. See Act. 4.25, 26, 27. All those were to be broken with and Iron Rod by Christ the Judge, who would not submit to the Sceptre of his saving Grace, Psal. 45.6, 7. and 110.6. Esa. 2.3. but stubbornly resisted him, and therefore by the Sword of his Anger (which is that Iron Sceptre or Rod) as of a severe Judge they were to be destroyed. To this place of the Psalmist there seems to be an Allusion, Ezek. 21.10, 13. Ezek. 21.10, 13. expounded In our Translation, thus— A Sword is sharpened to make a sore slaughter it is furbished that it may glitter: Should we then make Mirth? It contemneth the Rod of my Son, as every tree (or as in the marginal reading,) the Rod of my Son despiseth every Tree, and verse 13.— What if the Sword contemn even the Rod? etc. Where an obscure Periphrasis in the original Hebrew, has begot divers Interpretations— What seems to me to be most proper and suitable I will lay down, and submit it to the Judgement of the Godly and Learned. 1. It is certain that the Prophets do frequently cut off their speech, introducing even in the very context, In cap. 8. Jerem. than this, and then another speaking, upon which Jerom says, that the change of persons, especially in the Writings of the Prophets, makes the Text difficult to be understood; which, if delivered with a clearer distinction of places, causes, and times, would render those things plain which seem to be obscure, Nahum. 2. Hence the Prophets are so obscure, because when one thing is treated of, there is suddenly a change to another thing or person. as Psal. 2.1. The New Testament is introduced, as speaking and complaining of Christ's Enemies (See Acts 4.24, 25. etc.) And verse 3. The Wicked themselves speak— ver. 4. The Churches or the Psalmists words are set down, ver. 6. God the Father speaks, ver. 7. God the Son; then again the Father, ver. 10. And then the Royal Psalmist speaks the Conclusion. Esa. 51.1. Jehovah is represented as speaking, ver. 3. The Prophet, ver. 4. Jehovah again, ver. 9 The Prophet, ver. 12 Then Jehovah, and so on— Something of the like nature may be observed, Esa. 53.1, 4, 14. And in the whole Book of the Canticles, wherein there is a vicissitude and change of Persons continued. 2. There are frequent Allusions in the Prophetical Writings to things written by Divine Revelation before them, as shall be sheward, chap. 20. following. 3. In the very Text of Ezek. 21.27. He prophesies of Christ the Son of God, as constituted a Judge by the Father, and in the stead of God attributes Judgement and the power of Judging to him; as our Saviour himself says, John 5.22. That all Judgement was committed to him by the Father. These things presupposed the explication of these words will not be difficult— The Prophet declares the vindicative Anger of God against the rebellious Jews, by the similitude of a furbished and sharpened Sword delivered into the violent Enemy's hand in order to slay; but suddenly changing his speech, by the change of persons and alluding to Psal. 2.9. Thus speaks ver. 10. A Sword is sharpened to make a sore slaughter, it is furbished that it may glitter, (so far the words of Jehovah, to which a short but Divine Paraenesis (or exhortation) of the Prophets is subjoined, advising the people what they should do to avoid that destruction) should we, or shall we then make mirth (that is, shall we vaunt proudly, let us rather tremble, and submitting to and serving the Lord as enjoined, Psal. 2.11. Serve the Lord with fear, and rejoice with Trembling; let us rejoice and work Righteousness, as true Conversion and Piety towards God is expressed, Esa. 64.5. If you do this, it will be well, but if not says, Jehovah again) * Virga filii mei spernens omne lignum. The Rod of my Son, despising every Tree, (so the Hebrew) [shall come upon you, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is at hand, as v. 13. And whereas it is said that this Rod despises every tree, we are to understand that it consists of more lasting materials, than any sort of Wood, being of Iron, which is very hard and difficult to be broken, as Ps 2.9. See Esa. 30.32.] This, but more concisely, is laid down, v. 13. When there was a trial, what then? (as if he had said, whilst by my castigations they were in a fatherly manner corrected, have they hitherto repent? Or what effect has it produced? Even nothing at all) shall not therefore a Rod despising (viz. that Iron Rod despising, [or hard in comparison of] all other wood) came upon them, (that is, shall I not deservedly save that Iron Rod of my Son as a sharpened Sword amongst them, and so, rather deal with them as open Enemies, then transgressing Children) says the Lord God. So much for that place. But observe that as Ezekiel alludes to the second verse of that Psalm in this place. So Esa. 13.14. Alludes to the later part, he shall break it as the potter's Vessel, etc. In alike description of punishment upon a stubborn and refractory people. CHAP. VIII. Of Metaphors Translated from other Creatures to God. THE things existing in Nature besides Man are either Animate or Inanimate. The Animate are such as have a sensitive Life, as Beasts, or a vegetative, as Plants. From Beasts are taken and attributed to God. 1. Certain Names of Living Creatures, Lamb. as when Christ is called a [Lamb] John 1.29. Rev. 13.8. Because he was made an immolation or sacrifice for the sins of the whole World, which the sacrifice of Lambs in the Old Testament Typically prefigured, 1 Cor. 5.7. 1 Pet. 1.16. Rev. 5.6. as also, with respect to his mildness, patience, innocence, and beneficence, etc. See Esa. 16.1. 2 Sam. 8.2. with 2 Kings 3.4. etc. Christ is called a [Lion] Rev. 5.5. Behold the Lion of the Tribe of Judah, Lyon. hath overcome. He is so called, because of his great and Divine Fortitude in his Resurrection from the Dead, and his victory over the Devil, the World, and Hell. D. Franzius, in Hist. Animal. pag. 73. Gen. 49.9. says— * Tota politia Judaeorum dicitur lo & catulus leonis, propter summam firmitatem ipsi Imperii, etc. The whole Polity of the Jews is called a Lion, and a Lion's whelp, because of the great firmness of that Empire, which endured even until Christ's time, and was esteemed then the most famous among the Governments of the World; and although in some respective seasons they had Kings, eminent for Power and Wisdom. Yet Christ only is called a Lion (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or) by way of eminency, that is, he was the most powerful, most wise, and most excellent of the Kings, that ever ruled in Juda, etc. And Drusius lib. 10. p. 410. The Lion of the Tribe of Juda, whose Coat of Armour was a Lion, which was painted in the Banner of that Tribe in three colours; with these words, Arise, O Lord, let such as hate thee be scattered, and thine Enemies Fly from before thee, etc. The Coats of Armour of the four principal Tribes of Israel, as R. Kimchi, on Ezek. 1. ult. recites them from the Thalmud, were thus. In the Banner of Judah the shape of a Lion, according to that which is written (Gen. 49.9.) Judah is a Lion's whelp. In the Banner of Reuben, the shape of a man, according to what is said of it (Gen. 30.14.) And Reuben found Mandrakes in the Field, which are of a man's shape. In the Banner of Ephraim, the similitude of a Cow, according to (Deut. 33.17.) His Glory is like the firstling of his Bullock or Cow. And in the Banner of Dan, the shape of an Eagle, as it is said (Gen. 49.17.) Dan shall be a Serpent by the way, and it's said here (as Esa. 30.6.) The Viper and Fiery Flying Serpent. Psal. 22. In the Title, Luther and other interpreters say, A Hind. that Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascleth, the morning Hind; upon which see Luth. Tom. 2. Lat. Jen. fol. 238. Illyricus in Clau. Script. Col. 112, 113. D. Gerhard. Harm. histor. passionis Dominicae cap. 7. p. 310. D. Franz. Hist. Animal. p. 163, etc. To which also some refer, the Chald. Paraphr. which says, for thy Everlasting and Morning sacrifice, by which the end or reason for which this afflicted Hind was slain, seems to be fairly expressed. For the Oblation of Christ upon the Cross is truly an Everlasting and a most perfect sacrifice, Heb. 10.12, 14, 26. It is called the Morning (Hind) because his virtue and prefiguration, began about the beginning of the World after the fall of our first Parents, Rev. 13.8. Hebr. 13.8. Typified by the Morning sacrifices wont to be offered in the Old Testament, Numb. 28.4. The Appellation of a [Morning Hind] is thus expounded viz. By it is denoted a Hind, which the Hunters, in the Morning when it goes abroad to feed, lie in wait for, take, and slay; so Christ with his Disciples going abroad in Judea in the morning, season, that is, in the beginning of his Kingdom, or the first beamings of his Divine and Evangelical light, to the pastures of Life, (not so much to feed himself, as to administer to others) was hunted by the Devils, and by their setting Dogs the Jews, and his Apostles, being as Hinds dispersed, he was at last taken and slain by them which seems to be intimated, ver. 16. For Dogs have compassed me, the assembly of the wicked have enclosed me, they pierced my hands and my Feet. To this phrase some apply the search that Herod made for him even in his Infancy, and his being driven into Egypt, Matth. 2.14, 15. And the gathering together of the Chief Priests, Scribes and Elders of the People early in the Morning to condemn Christ, as Mark. 15.1. And as the Morning Hind is not taken and slain merely to destroy it, as Wolves are wont to be killed, but that it may serve for pleasant food: So Christ in the sacrifice of his Cross and Death becomes most sweet food of Life and Salvation for us, to be sacramentally and spiritually eaten. Upon which Musculus says thus— O Flesh of Christ truly like that of a Hinds, but more exceedingly sweet to the faithful Soul, than any things the Nobles of this World taste in their delights. And that there may be nothing wanting to give it a delicate savour and relish, he was not merely slain, but well turmoiled, hunted, and tired before, as our great men are wont to do in hunting and agitating their Deer before they kill it, that the Flesh may become more sweet, tender, and delicate▪ etc. Adding, and see how agreeable this comparison is to the Death of Christ, for as the side of the pursued Hind is exposed to the Hunter's dart, Christ's side was upon the Cross pierced with a spear. Psal. 22.6. Christ calls himself a [Worm,] with respect to his debased state, and the extreme contempt to which he was exposed in the World; A Worm. Upon which Eranzius in the aforesaid Book, pag. 826. says, Sicut vermis habetur pro vilissimo excremento, etc. As a Worm is accounted a most vile excrement, which men will not so much as handle, or if they do will wash their hands after it, and if they see them lie upon the Earth will remove them from the sight of men— So was Christ treated with extreme contempt, when he hung upon the Cross. It may not be amiss here to insert the paraphrase of * De precipuis sidei Myster. Tract 2. p. 256. Weidnerus upon Prov. 30.19. Difficilia mihi sunt ista tria cognoscere: Viam Aquilae in Coelo, h. e. Viam Christi ascendentis in caelum cum carne assumpta, etc. Those three things are difficult for me to know: The way of an Eagle in the Air, that is, the way of Christ ascending into Heaven, in his humane Nature: The way of a Serpent upon a Rock, that is, the way of Christ from the Cross to the Sepulchre, which was cut out of a Rock, and from whence he rose the third day, whence Christ himself says, as Moses lifted up the brazen Serpent, etc. The way of a Ship in the middle of the Sea, that is, the way of Christ passing through the World in Tempests and Storms. The way of a man with a Maid, that is, the way of Christ in his incarnation in the Womb of a Virgin, etc. It is added, ver. 20. Of the way of an Adulterous Women, that is, the Treacheries and Machinations of the Synagogue against Christ— See Burgensis upon Esa. 7. Addit. 5. fol. 21. What is spoken of the Eagle by Gregor. Nazianz is accommodated to the Deity of Christ, Super Orat. 6. de spir. S. which is ineffable, as D. Franzius citys it, page 327. etc. 2. Some Actions of Living Creatures, are ascribed to God. To Roar. AS [Roaring,] which is the property of Lions, Joel 3.16. Amos 1.2. By which the Power and Efficacy of his Anger, and his Word is intimated. See Amos 3.8. Hosea. 11.10. Esa. 5.29. etc. Upon which Illyricus says, it is a Metaphor, for as the voice of a Roaring Lion is terrible to all other Living Creatures, so men ought to be moved and tremble, when the Divine Majesty speaks to them from Heaven by Thunder and and Lightning. Jer. 25.30. The Lord shall Roar from on high, and utter his voice from his Holy habitation, Roaring he shall Roar upon his habitation, that is, like a Lion ready to seize upon his prey he shall thunder horribly. See ver. 38. In all this speech to the end of the chapter, God is compared by an Allegory to a Lion, Kings and Princes to Shepherds, the People to Flocks, and the Nations to Pastures and Sheepfolds. Job. 37.4. Roaring is applied to Thunder (which is called the voice of Cod.) To the cry of Christ, Psal. 22.1. Why art thou so far from my Salvation (or helping me) and the words of my Roaring. See Heb. 5.7. and Psal. 38.8. God is said to [Fly] 2 Sam. 22.11. Psal. 18.10. To Fly: Because of the most swift and impetuous motion of the Wind, and sudden Tempests of which he there speaks. The Spirit of God is said in the first Creation to move or rest upon the Waters, Gen. 1.2. While by its operative and vital power it cherishes, and as it were made the waters apt for the production of all things, (together with Heaven and Earth, which then were mixed together.) A metaphor taken from Birds, who sit upon their eggs, Gram. Sacra. p. 299. and by their vital heat bring their young to maturity and perfection. Some Members or Parts of a Living Creature are ascribed to God. AS [the Horn of Salvation,] 2 Sam. 22.3. Ps. 18.2. To Christ, Luke 1.69. Horn. For as a Horn defends Beasts, and thereby their strength is exercised; so God is the most strong defence of the Godly. Chemnitius, on Luke 1.69. By the word Horn strength and Power is understood, (as Psal. 75.10. and 112.9. Lam. 2.3.) By the word lifting up is described its solid strength and invincible stability, against which even the Gates of Hell not prevail. It is called, the Horn of Salvation, that is, it is salutiferous, obtaining victory against the Enemy, and bringing safety to Captives, etc. As Bulls or Cows, strike, gore or push down their Enemies, so we by Faith in the Mediator, are sufficiently armed against the power of the Devil. [Wings] are attributed to God, by which that singular defence, patronage, care, Wings. and protection which he affords his people is signified, Psal. 9.4. He shall cover thee with his feathers, and under his Wings shalt thou trust, whence it is called the shadow of his Wings, Psal. 17.8. and 36.7. and 57.1. and 63.7. The Covert of his Wings, Psal. 61.4. A metaphor taken from Birds or Fowl, especially Hens, who gather their Chickens under them, cherish them, and protect them from being seized upon, by Kites or other Birds of prey— The whole similitude is to be read, Deut. 32.11. Esa. 31.5. Matth. 23.37. As to Exod. 19.4. I bore you on Eagles Wings. See Gram. Sacr. p. 483. There are some Metaphors taken from [Plants,] and attributed to God, Plants. A branch as A [Branch,] Esa. 4.2. Esa. 11.1. Jer. 23.5. and 33.15. Zach. 3.8. and 6.12. Which places by the Chald. Interpreter are elegantly expounded of Christ the Messiah. Here principally his temporal Nativity or Pedigree according to the Flesh is noted, as a Branch derives its original from the Earth, and having that (as it were) for its Mother. It intimates also the greenness, felicity and perpetuity of his Kingdom, as the Hebrew word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 germinavit, crevit,) he hath budded, grown, or increased is used of the Kingdom of Christ, and the blessings thereof, Esa. 43.19. and 61.11, 12. Psal. 85.11, 12. Zach. 6.12. The Messiah is called the fruit of the Earth, Esa. 4.2. With respect also to his Original as to his humanity, Psal. 67.6. Then shall the Earth yield her increase or fruit— This whole Psalm treats of the blessings and benefits that will accrue to believers from Christ. Luke 23.31. Christ calls himself a Green-tree, opposing to himself a Dry-tree, by which we are to understand the Wicked— If they do these things in a Green-tree, what shall be done in the Dry— that is, if God suffers me, that am innocent, and like a Green and Fruit bearing Tree, to be so grievously afflicted, and cut down as a dry or barren-Tree, how much more grievously will he permit you to be afflicted who are guilty persons, and sinners, and like dry trees, that will bear no Fruit. Some by the tree of Life, Rev. 20.7 and 22.2, 14. understand Christ, others Life itself and Eternal happiness, which is almost the same, that consisting solely in Christ, 1 John 5.11, 12, 20. The Root of Jesse and David. In die Pasch. Serm. 1. Christ is called [The Root of Jesse and David, Esa. 11.10. Rom. 15.12. Rev. 5.5. and 22.16. Which some expound by a Metonymy, as the Root is put for that which springs from the Root, as Esa. 11.1. Others say 'tis spoken with respect to his Divinity, Bernard says, it is not said that David is his Root, but he the Root of David, because he bears, and is not born by any. Fitly therefore O Holy David dost thou call thy Son, thy Lord, because you did not bear the Root, but the Root, thee. Some derive the Reason of this appellation from these Places, Esa. 14.30. I will kill thy Root with Famine, the Chald. renders it, thy Son; the Septuagint, thy Seed: Mal. 4.1. He shall leave them neither Root nor Branch, the Chald. renders it, neither Son nor Son's Son, or Nephew— whence it appears that a Son, especially the first born, is as it were, the Root of the Family, from whom such as are sprung, are like Branches. Hence the Patriarches, from whom the People of Israel sprung, and with whom God first entered into Covenant are called a Root, and their posterity Branches, Rom. 11.16. Christ is therefore called the Root of Jesse and David, because he is that firstborn, Psal. 89 27. (Also I will make him my firstborn higher than the Kings of the Earth) issued (as to his humanity) from the family of Jesse and David, and was the Foundation or Root of all the spiritual Family of God, whence he is called the first born among many Brethren, Rom. 8.29. Which Reason seems to be hinted, Esa. 11.10 Where he is said to stand for an Ensign of the People, to which the Gentiles shall seek by which the Call and Conversion of that People is described, and the Constitution of the New Testament, Church four fold, which is like a fruit bearing tree, standing upon Christ as a Root, drawing Juice, Nourishment and Life from him. A Vine. Christ is called a [Vine] John 15.1.5. By which metaphor, principally, his most strict and close Union with his Disciples and all Believers is intimated, hence they are called Branches engrafted in him, verse 2, 4, 5. The Vine is homogeneal, or of the same Nature with the Branches, so is Christ according to his humanity with Believers, Eph. 5.30. Heb. 2.14.— The Vine imbibes or drinks in a copious humour, and plenty of moisture, which it after Communicates to the Branches: So of the fullness of Christ we all receive grace for grace, John 1.16. By a vital jujce derived from the Vine, the branches are animated, vegetated and fertilized, so as to bear sweet fruit: By the virtue of Christ and his Spirit given to Believers they are inlivened, quickened, and made apt to bear the fruits of Piety to God (which fruit cheereth God and Man, Judg. 9.13.) but in the manner of this conjunction, there is a diversity or difference. For, Branches grow upon the Vine naturally; but Believers are engrafted in the true Vine Spiritually, etc. This is the primary Reason of this metaphor; but by way of inference other things are intimated, viz. The meanness of the Vine, as to outward aspect, Ezek. 15.2, 3. Quadrates very well with Christ in his state of Humiliation, Esa. 53.2, 3.— The dignity of the Vine, before other Plants, the delicate smell of its flowers, and the excellency and preciousness of its fruit, etc. with other things may be congruously applied to Christ the true and Celestial Vine. Christ is called A [Bundle of Myrrh] Cant. 1.13. Of which, abundance grows in Arabia; A Bundle of Myrrh Myrrh is indeed bitter, but most fragrant, and of singular profit, in cleansing and healing of Wounds, in expelling corrupt humours out of the Body, in easing pains or griefs, in comforting the heart, and most effectual in preserving the body from putrefaction. All which may be most fairly accommodated and improved in parallels applied to our blessed Saviour's passion, most holy Merits, and their fruit and efficacy to the Saints when improved in Faith. Exod. 30.23. There is mention of the Myrrh of Liberty, (so the Hebrew) the Chald. pure, incorrupt, our Version, pure Myrrh, of which was made the Holy Ointment with which the chief Priests were wont to be Anointed— Which prefigured the Holy Unction of Christ, the Sacrifice of whose Death is that Myrrh of Liberty, affording a heavenly deliverance from Satan, Death, Sin and Hell, John 8.36. etc. He is also called a [Cluster of Camphire] Cant. 1.14. Bundle of Camphire. This Tree is said to be odoriferous bearing Clusters of an exceeding greatness, Plin. lib. 12. cap. 24. Some interpret it Cypress, for its sweetness, fragrancy and plenty of glorious Fruit, which things also may be attributed by way of improvement to Christ. Some Paraphrase it thus, Jesus is Myrrh to me in his bitter passion, and a cluster of Camphire, in his glorious Resurrection. He is called the [Rose (or flower) of Sharon,] and the Lily of the Valleys, Rose of Sharon. by which his true humanity, his purity and sanctity, as also the amability of his Office, and blessings he bestows are intimated, as shall be treated of elsewhere more large. See D●●. D. Gerhard. Meditat. in Postilla Salomonea Dominic. quinquages. fest. purific. 17. post tr. fest. What Metaphors are deduced from inanimate things, in Nature, Things inanimate. and transferred to God, do belong either universally, or severally to those things. To the former Class belongs, When there is a certain [Dimension] ascribed to the Infinite and Unmeasurable God, Dimensions. and a comparison with this whole Universe, whereas betwixt Finite and Infinite, there is properly no proportion, Job. 11.8. It is (viz. Jehovah) the heights of Heaven, The Deeps (which is the perfection of God as ver. 7.) beyond Hell, what canst thou know? ver. 9 The Measure thereof (is) longer than the Earth, and broader than the Sea: By which the infiniteness and immensity, of God, and his Wisdom, is intimated, of which ver. 7. Canst thou by searching find out God? (others render it, canst thou find out the Depth, viz. of the Wisdom of God?) Canst thou find out to the perfection of the Almighty (others say, canst thou find out the end of Almighty Wisdom.) To this belongs that Sacred Mathematical expression of Paul, speaking of the Love of God and our Saviour Christ, Eph. 3.18. That ye may be able to comprehend with all Saints, what is the breadth, the length, Eph. 3.18. latitude, longitude profundity, sublimity. and depth and height, viz. Of the Love of Christ, as verse 19 Which passeth knowledge, showing by an Anthropopathy, the unmeasurableness and immensity of that Love, as if he had said, it is higher than the Heavens, deeper than the Sea, larger than the Earth, longer than any time, enduring even to all Eternity— Upon which place Osiander says, the sense is, I pray God that ye may be able with other sincere Christians, after a certain manner to comprehend the unmeasurable Love of Christ towards you, which, that I may use a Metaphor, extends itself to all Dimensions. And Hyperius in his Comment very excellently— The sense is (says he) My prayer is that you may have a full, certain, and absolute knowledge of the Love of Christ in all its parts. Geometricians are wont to observe these differences of Dimensions, when they inquire into the magnitude of solid Bodies. Such therefore as belong to coporeal things, the Apostle artificially compares with things incorporeal and spiritual; and signifies that he earnestly desires that they should arrive to an equal certainty and perfection in the knowledge of spiritual things, chiefly of the Love of Christ, as Mathematicians do in the measure of solid bodies, etc. Here we are to note, that when Magnitude is attributed to God, not the quantity of a corporeal or bodily size and bigness, but the very infiniteness of his Essence, and essential proprieties is to be understood, Exod. 15.16. and 18.11. Numb. 14.19. Deut. 3.24. Exod. 5.8. Psal. 48.1, 2. and 147.4, 5. Jer. 32.17, 18, 19 Dan. 2.45. Mal. 1.14. etc. Job. 33.12. There is a comparison of God with man, (with respect to greatness— whereby the unsearchable Immensity of God is intimated, (as if he had said) God, not only in Majesty and Power, but also in Truth, Justice, Wisdom and Mercy, infinitely excels all Mortals, therefore thy presumption is unjust to contend with him. 1 John 3.20. It is said that God is greater than our Hearts, when the Speech is of a guilty Conscience, as if he had said, if Conscience, which in many is blind, convinces us of Hypocrisy, how much will God, who is the greatest of all things, and infinite in knowledge charge us in his Judgement. 1 John 4.4. God is said to be greater than him that is in the World, that is, Antichrist, as ver. 3. Whom believers by the power of the infinite and invincible God, dwelling by grace in them, do overcome. John 10.29. God is said to be greater than all, that is, that he (beyond comparison) excels the whole Universe in Power and Majesty. By the same reason a discretive quantity, or plenty, is ascribed to God, as Psal. 86.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much (or plentiful) in Mercy and Truth, Psal. 103.8. Great (or plenteous) in Mercy, Psal. 130.7. With him is plenteous Redemption, by which is noted the infiniteness of God and his attributes, as it is described, Psal. 147.5. Great is our Lord, and of great Power, and of his understanding (there is) no number— So the Hebrew. See Psal. 36.6. Rom. 11.33. 1 Cor. 2.1. In [Speaking] of things inanimate severally, we will distribute them, 1. Into things Celestial. And, 2. Things Elementary. To the first kind belongs when God is said to look down from Heaven, and sit in, or inhabit Heaven, as his Throne. Of which before. Light. Also when God is called [Light] 1 John 1.5. By which his Majesty, Holiness, Perfection, and Blessedness is noted, as when celestial Light is transmitted to us, there is nothing Fairer, Clearer, Purer, or more comfortable, whence it is said, Eccl. 11.7. Truly the Light is sweet, and a pleasant thing it is for the Eyes to behold the Sun. The Greeks had an Adagy or Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dulce lumen solis, sweet is the Light of the Sun. 1 Tim. ●●. 16. God is said to dwell in (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) lucem inaccessibilem, inaccessible or unapproachable Light, or as our English Translation renders it, The Light which no man can approach unto, that is, to act with, that Glory, Majesty, and Felicity, which no Creature either can have, or comprehend. Upon which Chrysostom. * Hom. 3. the incomprehens. Dei Nat. says, The Apostle says that God dwells i●● inaccessible Light, which is more than if he had said incomprehensible, for that which by inquiry and search we cannot find out, we call incomprehensible, but that which prohibits all essay of search, and to which none can come near we call inaccessible. Some with inaccessible Light, compare an opposite phrase, where the difficulty of fully knowing God in his Majesty and Essence is described by his dwelling in Mists and Clouds; for every corporeal Light, which for its exceeding brightness cannot be beheld, may be truly styled a Mist, and therefore inaccessible, etc. To this is referred, where God, Jam. 1.17. is called the Father of Lights, with whom is no variableness nor shadow of turning; in which phrase is denoted his essential Majesty, and Immutability in acting. Some (and very fitly) judge that the phrase [Father of Lights] is a Periphrasis of the Sun, attributed to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or after the manner of men: For as that super-celestial Sun is distinguished from the corporeal, and visible Sun, it is added, that with him is no variableness, nor shadow of turning. When the Sun is in the opposite Hemisphere it leaves ours darkened and obscure, which vicissitude of darkness and light agrees not with God; for he is never the Cause of Sin and Death (which are noted by the term darkness) but always the Authors of Good and Life (noted by the term Light) and this is the scope of the Apostle, as ver. 13. Let no man say when he is tempted, I am tempted of God: For God cannot be tempted of evils, neither tempteth he any man, etc. Salmeron upon the words, says, in the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (viz shadow of turning,) he alludes to the Sun, which by a certain vicissitude, and declination of itself from one Tropic to the other, begets shadows of a different size, and the nearer it is to us, the greater are the shadows; but these vicissitudes are not compatible with God— But the first interpretation is more conformable to the Apostles scope. From this Denomination of Light attributed to God, with respect to his Essence and Majesty, the Son of God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The splendour (or brightness) of the Glory of God, Heb. 1.3. The primary reason of this appellation is, in respect of the heavenly Father, from whom he, by ineffable generation (as it were) shined from Eternity, * Ut in Niceno symbolo est, as in the Nicene Creed as Light does from Light: For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies, a shining again, or a resplendency, as it were from the Sun beams; and so by the force of the proposition, his Eternal Original from the Father is indicated or shown. Brightness cannot be separated from the Sun, and is of equal age with it; so, from the Father of Lights, (of whom on Jam. 1.17. we have spoke) this brightness, viz. the Son, can never be separated, because coeternal with him, John 14.10. Lyranus, thus expresses himself, The Son proceeds from the Father, as Light or splendour from the Sun: Which splendour is of the same Age with the Sun, and would be Eternal, if the Sun were Eternal. A secundary reason may be in respect of men, and that manifestation which the heavenly Father made to us by the Son. The Light of the Sun is sent on the Earth to cherish, vegetate, and render it fruitful; Christ the brightness of the Father's Glory is sent to illuminate, vivify, and save us. God is said to be a Light and a Sun, with respect to his energy, or power and operation amongst men, Psal. 27.1. The Lord is my Light, that is, who gives the true and saving Light of his Spirit unto me, where the Psalmist exegetically (or by way of exposition) adds▪ The Lord is the strength of my Life. Psal. 84.12. The Lord God is a Sun and a Shield, the exposition is annexed; The Lord will give Grace and Glory, no good (thing) will he withhold from them that walk uprightly, Esa. 10.17. And the Light of Israel shall be for a Fire, and his Holy One for a Flame; that is, God shall illustrate, and sanctify the Israelites. From hence arise those different phrases, wherein the Light of God signifies, (1.) His Favour and Grace, as when his Face is said to shine, Numb. 6.25 Psal. 80.3. etc. Or, (2.) His Saving Revelation of Light and Truth by the Word, Psal. 43.3. Send out thy Light and thy Truth, let them lead me, etc. Psal. 67.1. Let God cause his face to shine upon us; which is meant of the revelation of his way and Doctrine, as ver. 2. See Psal. 19.8. Prov. 6.15. 2 Cor. 4.4, 6. etc. Or, (3.) Or Eternal Glorifying, as Esa. 60.19, 20. The Lord shall be to thee an Everlasting Light, which Rev. 22.5. is applied to Eternal Life. In General, The Light of God is to be taken with reference to some Celestial benefits, as Psal. 36.9. In thy Light shall we see Light, where the preceding and following words show, the sense to be, that by the Grace of God manifested in his Word, we come to true blessedness. By the Light of God here Galatinus says, lib. 8. cap. 11. and Drusius lib. 15. observat. cap. 4. That some ancient Rabbis understood the Messiah. Hence we come to our Saviour, who is particularly called the Light and Sun, not with respect to his Divine Essence, and Person as distinct from the Father, as before, but with respect to his office, benefits, and operations, Esa. 9.2. and 42.6. and 49.6. and 60 1. Matth. 4.16. Luke 2.32. John 1.4.9. and 3.19. and 8.12. and 12.35, 36. Act. 13.47. The Metaphor of [Light] in Scripture expresses information, whereby the darkness of the understanding is dispelled, as also a taking away of Sin, (which is compared to Darkness, and a giving of Comfort, all which our Saviour most eminently exhibits from himself to Believers. Concerning the Appellation of [Sun,] these two places are most eminent. (1. Mal. 4.2. But unto you that fear my Name, Mal 2.4. The Sun of Righteousness. Sun. shall the Sun of Righteousness arise with healing in his Wings. That this is spoke of our Saviour Christ, plainly appears from the scope and context of the Prophet▪ See chap. 3.1, 2, 3. and chap. 4.5. With Matth. 11.10. and 17.11, 12, 13. Luke 1.17. etc. For there is a most fair and sweet comparison betwixt Christ and the natural Sun. As, (1.) With respect to Oneness— There is but one Sun, which is the Eye of the World, which is enough to enlighten and cherish all— So there is but one Mediator between God and Man, the Man Christ Jesus, 1 Tim. 2.5. (2.) That Sun only shines by its own Light, and communicates brightness to the Moon and Stars,— So Christ is the Fountain of true Light, illuminating the Church, and Teachers of his word (which are compared to Stars, Rev. 1.20.) with his own proper Light. (3.) As there is but one Sun which excels and illuminates the inferior luminaries of Heaven; so Christ has the pre-eminence (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) over all, Col. 1.18. 1. With respect to Efficacy; for as the Sun chases away darkness and clouds, illustrating all things: So Christ dispels the darkness of the mind, by the Light of his Word; the darkness of sinners, by the light of his most Holy Merits; and the darkness of calamity, by the light of his comforting Grace. 2. With respect to Equality, for the Sun rises on the Evil and the Good, (affording its light without distinction to all things sublunary) Matth 5.45. which nevertheless blind men, and such as Sleep by day, do not enjoy: So Christ illuminates every man that cometh into the World, (that is, he affords the means of illumination,) 1 John 1.9. Yet unbelievers, who are blinded by the Devil, and such as give themselves the liberty to sleep securely in sin (and that by their proper, fault and particular vice) John 3.19. and 2 Cor. 4.4. Do not enjoy that saving light or illumination; which is the reason why the Prophet Malachy speaking of the actual illumination of the Sun of Righteousness, says,— To them that fear the Name of the Lord shall the Sun of Righteousness arise, etc. 3. No man can resist or hinder the course and efficacy of the Sun: So no Devil, or Tyrant can retard or hinder the course and energy of the Gospel of Christ, the Sun of Righteousness. 4. The Sun refreshes and quickens the World by its heat, which nature demonstrates in the Spring: So Christ quickens and makes alive those that are spiritually Dead, Eph. 2.5. and causes a Divine heat of Love and Devotion, Luke 24 32. 5. That which the Prophet mentions, by the phrase [with healing in his Wings] is to be understood of the first beams or rays of light called the Wings of the morning, (or the first appearance of the Sun) Psal. 139.9. that is, the first Sun beams— This celestial Sun is also a Physician which can heal and deliver from spiritual Death. The Sun when it rises gives some ease and comfort to sick persons, let all that are soul sick rejoice in this justifying and healing Sun of Righteousness. 6. The Sun rising causes Joy to all things, who were (as it were) immersed in the Melancholy sadness of night as the Poet says, Phosphore red diem, quid gaudia nostra Moraris? Come sweet Phospher bring the Day, Why dost thou our Joys delay. So by this heavenly Sun of Righteousness, true cause of Joy is given unto men, Luke 2.10, 11. Esa. 9.2, 3. 7. The Sun does make all sorts of Earthly fruit Ripe, to which it also gave the beginning of vegetation— So Christ is the Author and finisher of our Faith, Heb. 12.2. He worketh in us to will and to do, Phil. 2.13. That we may walk worthy of the Lord, unto all well pleasing, being fruitful unto every good work, and increasing in the knowledge of God, Col. 1.10. 8. It is said of the Heliotrope, (an herb so called) that it always turns and inclines to the Sun: So let our hearts always incline to Christ. 9 There is nothing more pleasant to those in Captivity then to behold the Sun: So there is nothing aught to be more comfortable to us in our spiritual Captivity, then by the Eyes of Faith to behold Christ the Sun of Righteousness, etc. The Second place is, Luke 1.78. 2. Luk. 1.78. Through the Bowels of the Mercy of our God (so the Greek) whereby the dayspring from on high, hath visited us— Some think that this metaphorical appellation, (viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, oriens ex alto) arising from on high, is taken from Plants which are said (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to branch or spout forth, when they grow, or begin to flourish, that so it might respect those places of the Old Testament, where Christ is called a Plant and Branch, Jer. 23.5. Zach. 3.8. and 6.12. Where the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, orientem arising, and that we are to understand here, the arising, or Branch from on high, sent from heaven to us, and widely differing from all Earthly branches. But the words immediately following show that Zachary had respect rather to the similitude of the Sun and light, as verse 79. of this place, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to give light to them that sit in darkness, and in the shadow of Death, to guide [as a clear light does] our feet into the ways of peace. By a good reason it is therefore said, that the Holy man respected the Prophecy, Esa. 9.2. (whence the phrase of sitting in the darkness and shadow of Death is taken) and chap. 60.1, 2. Mal. 4.2. To which places Junius (Parallel. 1, 55.) does learnedly show that he had immediate reference. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, oriri, to arise, is proper to the Sun, Moon and Stars, from whence the Noun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an arising, or the action or Region of the orient Sun, and Metonymically it is put for the rising Sun itself— to which is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from on high, for distinction sake is added, by which Junius says, we are to understand that meridian and powerful spendor whereby the Sun (chiefly at Noon) illustrates all things, to difference it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from its first uprising. But it seems to be referred more truly to the first original of the Sun of Righteousness, viz. His visiting (and shining upon) us on Earth, and that from on high, viz. Heaven, as 1 Cor. 15.47. John 3.31. That the Messiah is called a [Star,] Numb. 24.17. is the Judgement of many, Star. there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, which words are thus rendered by the Chaldee, there shall arise a King out of Jacob, and the Messiah shall be exalted out of Israel, etc. The same exposition Galatinus lib. 8. cap. 1. produces from R. Salomo, and R. Moses Hadarsan. Vatablus, paraphrases the whole verse thus— O Balak, my Counsel is that you be quiet, and fear not at this time, for that which I foretell of things to come, shall not come to pass in thy time, but in the latter days, viz. in the time of the Messiah, whom I see, but not near me, for he is yet afar off, when he comes, he will be as a great light and vehement splendour, which is signified by the Star, etc. So says Brentius. Junius and Tremellius in their notes say, that by the Name of a Star and Sceptre is meant the Kingdom of God's people, begun in David, and completed in Christ, between whom, the interjected time was the progress of the Star, etc. See Junius in analyt. explic. h. l. Such as understands this Prophecy of Christ, paraphrase it in this manner, [I shall see him, but not now, I shall behold him but not nigh,] that is, my Curses will be in vain against that People, whom God hath peculiarly chosen for himself, and from which according to the Flesh the Messiah is to descend, but the time of that Nativity is not yet come, therefore I seem to behold him at a great distance, but that promise will be certainly fulfilled, and God for his sake will preserve this Kingdom so long [there shall come a Star out of Jacob] that is, the Son of God, manifested in the Flesh shall come of this people, and shall spread the beams of his Doctrine and Miracles far and near, arising as the Daystar in the hearts of Believers, 2 Pet. 1.19. Enlightening them to Eternal Life [and a Sceptre shall rise out of Israel] that is the Messiah shall not only be a Teacher of his people, but also a heavenly King [and he shall smite through the Princes of Moab, and destroy all the Children of Seth] that is, all such as will not obey his Government, but remain unbelievers, he shall destroy with an Eternal Death, [ver. 18. And Edom shall be a possession, Seir shall be a possession for his Enemies] that is, all his Enemies (who by the Idumeans, the capital Enemies of Israel, inhabiting Seir are set forth) shall be destroyed by the Sword of the Spirit [but Israel shall do valiantly] that is the Church, which is the Kingdom of the Messiah, shall be gloriously triumphant, [ver. 19 out of Jacob shall come he that shall have Dominion, and shall destroy him that remaineth of the City] that is, he shall rule in the House of Jacob for ever, and of his Kingdom there will be no end, Luke 1.33. He shall put all his Enemies under his feet, 1 Cor. 15.25, 26, 27. etc. Christ calls himself [The bright and Morning Star] Rev. 22.16. Because of those shinings of saving knowledge which proceed from him, Morning Star. Rev. 22.16. whence he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The light bringer (usually Translated Morningstar, or day-dawn) arising, in the hearts of men by the sure word of Prophecy. But more especially because of his promise of Life and Salvation: For as the Morning Star is as it were the Sun's harbinger, declaring its speedy approach; so by the clearness of Christ's Resurrection, and his sure word or promise, he discovers unto men what an extraordinary light of Glory will be afforded to Believers in the general Resurrection, when they shall shine as Stars for ever, Dan. 12.3. The Morning Star gives light, but much less than the Sun; so the light of the knowledge of Christ in this Life, is not to be compared with that most illustrious and shining Glory, which the Saints shall enjoy in bliss, and which by Faith they expect, 1 Cor. 13.12. Fire. Secondly, Elementary things. God is called [Fire] yea, a consuming Fire, Deut. 4.24. and 9.3. and 32.22. Esa. 10.17. and 66.15, 16. Ezek. 21.31. etc. Which denotes his Wrath against sin, which consumes those miserable persons, against whom it burns, as Fire does stubble. See Psal 18.8. Where by smoke also the Wrath of God is signified, as also Psal. 74.1. and Psal. 80.4. How long wilt thou smoke against thy People? (so the Hebrew) Deut. 29.20. A Lamp. God is said to be [A Lamp] Candle or Lantern, when he exhibits his grace and favour to any, 2 Sam. 22.29. Thou art my Lamp, O Lord, Psal. 18.28. For thou wilt light my Candle (or Lamp) the Lord my God will enlighten my Darkness; that is, he is the author of my light, felicity, and Salvation. So the Candle of God is said to shine upon Jobs head, Job 29.3. in the same sense, as the following words show, viz. By his light I walked through darkness, where he subjoins a clear description of his former felicity. Prov. 20.27. The Spirit of man is the Candle of the Lord, searching all the inward parts of the Belly, that is, the Lord kindles a light in man, by which he looks into the most inward things; and therefore it shines in the mind of a wise King, that he may search out a matter, and take away the wicked, Prov. 25.2, 3. The Word of God is called a Lamp, or Candle, Psal. 119.105. Prov. 6.23. 2 Pet. 1.19. Because of the light of saving institutions which it exhibits to Believers. To the Element of [Air] belongs, when [Blowing,] or a Blast, or Breathing is attributed to God, A Blast or Blowing. by which his Divine Grace and Refection, is noted, as a cool breeze refreshes a man in Summers' heat— thus some aptly translate that passage, Esa. 57.16. For I will not contend for ever, neither will I be always wroth, the Spirit before me shall roll itself, and I will cause a Blowing, that is, the Holy Spirit, which I will send to sorrowful and contrite Believers, shall (as it were) open itself to them, dwell in them, and in the heat of Temptations, shall with a comfortable gust or breeze refresh their fainting Spirits. Sometimes it denotes Divine Wrath and vengeance, as a strong Wind overthrows what's before it, and inflames the Fire, Job 4.9. By the Blast of God they perish (that is, the wicked) and by the breath of his Nostrils are they consumed, Psal. 18.15. At thy rebuke, O Lord, at the Blast of the breath of thy Nostrils, Esa. 30.33. The breath of the Lord, like a stream of Brimstone doth kindle it, that is, Hell, as brimstone is a great nourisher of Fire, so the infinite and never ceasing Wrath of God, shall be (as it were) an Eternal nourisher or continuer of Hell; for whilst a pair of Bellows blow the Fire, it burns; so the breath of the Lord, (viz. his Wrath) shall be always of efficacy to torment the souls and bodies of the damned in that infernal stream of brimstone. To the Element of Water belongs where God is called a Fountain of Living Waters, Jer. 2.13. and 17.13. Water. Fountain Because he is the indeficient Author of all Life and refreshment, here and hereafter. Psal. 36.9. With thee is the Fountain of Life, which is to be understood in the same sense, which verse 8. is called the River of his Pleasures. The Spirit is called a River of living Water, John 7.38, 39 to which belongs the expressions of pouring out, Esa. 44.3. Joel 3.1. Zach. 12.10. Act. 2.16, 17, 18, 33. Tit. 3.5, 6. Christ in general calls the blessings derived to men through him, living water, John 4.10, 14. For he is that most abounding Fountain of Eternal Life, John 1.16. Water cleanses, refreshes, quenches thirst, softens or mollifies, etc. which with other good qualities, may be most fitly ascribed to the blessed Saviour in a Spiritual sense. See Esa. 55.1. Ezek. 36.25. Zach. 14.8. Psal. 23.1, 2. etc. The Heavens or Clouds are called the River of God full of water, Psal. 65.9. Because he sends plenty of Rain from thence to make the Earth fruitful. To the [Earth. Earth. ] we will refer whatsoever (besides what was produced before in their proper places) have a being in it, that are metaphorically transferred to God, whether they be natural productions, or made by humane Art. Christ is sometimes called a [Stone] and [Rock,] as Psal. 118.22. A Stone. Rock. The Stone which the builders refused, is become the head of the corner, which expressly referred to Christ, Matth. 21.42. Act. 4.11. 1 Pet. 2.7. By the Builders we are to understand the Priests and Great men, and others among the Israelites, whose office it was to build, not destroy the Church of God. How these refused Christ, the Evangelical History plentifully informs us; yet notwithstanding he is made the head of the Corner, or the firm and chief corner stone of the whole Church fitly framed together, and growing in him, Eph. 2.20, 21. To Wit both of Jews and Gentiles, having broken down the partition wall, verses 14, 15, 16, etc. Other places, are, Esa. 8.14. and 28.16. Zach. 3.9. Luke. 2.34. Rom. 9.32, 33. 1 Pet. 2.4, 6, 7, 8. Where he is called a Rock of offence, and a stumbling Stone, with respect to unbelievers and wicked men, etc. who are apt to despise his mean worldly estate, and be offended at his severity against their sinful ways. God is called a Rock to such as trust in him, Deut. 32.31. Psal. 18.2. Psal. 31.2, 3. Psal. 42.9. and 73.26. Esa. 26.4. that is, a most certain and invinsible giver of help; for there were Rocks in those Countries which for their height, strength, steepyness and difficulty of access were reputed impregnable, etc. Matth. 16.18. Christ alluding to the name of Peter calls himself that Rock upon which he was to build his Church, that the Gates of Hell should not prevail against it— Upon which Brentius very well paraphrases. I have called thee Cephas before, that is, a Rock, (John 1.43.) and I do not yet repent for giving thee that title; for now in your own and brethren's name, you acknowledge the true Rock and Foundation, in confessing, that I am Christ the Son of the living God— This Confession, is the true Rock, and upon it, as upon a Rock and Foundation, will I build my Church. D. Calixtus, says, that the words, the Church is built upon a Rock are said by a metaphor, which is taken from the firmness, strength or solidity of the Rock, not from any Rule or Government it has, for there is no such thing in it, and denotes a solid, steadfast and immovable Foundation; but what needs any further explication, when Paul an undoubted interpreter says, 1 Cor. 3.11. For other Foundation can no man lay, then that is laid, which is Jesus Christ, but upon this Rock, are laid other Rocks, or Stones, (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being an appellative signifies a Stone, not a Rock) cut out of the Living Rock, which being single are not foundations, but many being joined, cemented, or united, constitute or make a secundary foundation, Rev. 21.14. And the wall of the City had twelve Foundations, and in them the Names of the twelve Apostles of the Lamb, Eph. 2.20. And are built upon the Foundation of the Apostles and Prophets, etc. 1 Cor. 10.4. Christ is called the spiritual Rock, of which the Israelites did drink in the Desert, that Rock being a Type of him, Exod. 17. See Gram. Sacr. p. 504.551. God is called a Secret or [Hiding place] Psal. 91.1. Psal. 119.114. also a Covert, Hiding place. Refuge, or Hiding, Esa. 4.6. By which his gracious defence against all hostile violence is intimated. For the same Reason he is called a [Munition] (which signifies a Fortification, Munition or Fortress. or Strong-Hold) Psal. 31.2, 3, 4. Psal. 71.3. Psal. 91.2, 9 Psal. 144.2. He is called a [Wall of Fire] Zach. 2.5. Where the Epithet of Fire is added, Wall of Fire. to show, that he is not only the defender of his Church, but also a most terrible avenger, that will consume its Enemies, as Fire does combustible matter. Strong Tower. He is called a [Strong Tower,] Psal. 61.3. Prov. 8.10. Because of his Divine protection also; for as in high and well fortified Towers we are safe from the assaults of the Enemy; so much more eminently does Jehovah place them in safety, who trust in him, 2 Sam. 22.51. He is the Tower of Salvation, (says David of God) which is called great deliverance, Psal. 18.50. The Tower is Fortified. 1. With warlike Engines, which are his Divine virtue and power, and all the Creatures which he makes use of to the Destruction and overthrow of his Enemies, Psal. 148.8. Fire and Hail, Snow and Vapour, stormy Wind fulfilling his Word. 2. With Provision, as the Bread and Drink of Life, Psal. 36.8, 9, 10. They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them Drink of the Rivers of thy Pleasures, etc. 3. With a Garrison or brave Defendants, which are the Holy Angels, Psal. 91.12. Dan. 7.10. So that this Tower is impregnable, etc. Temple. The Lord God Almighty and the Lamb are called the Temple of the Heavenly City, Rev. 21.22. By way of opposition to the outward and Earthly Temple, as if he had said, in Eternity there will be no need of those visible and external signs, by which God manifested himself to his people under the Old Testament dispensation, in the Temple and in the Ark of the Covenant; for God will exhibit himself to be seen by his elect face to face, that in this spiritual Temple they may give him Eternal and Celestial praise, celebrating a festival of Everlasting Joy, etc. Way. John 14.6. Christ calls himself the [Way—] viz. by which there is a passage to the Father, as ver. 2, 3, 4. The words of the verse are I am the Way, and the Truth, and the Life, no man cometh unto the Father but by me, that is, you say you know not the way to the Father, and heavenly felicity, why, I myself, whom you know, am the Way, by which you can arrive there, nor am I only a way, but a guide also, by the Truth which I teach, and together with the Father, am the end of your Journey, that is, Life, which the blessed enjoy. Calixt in Harmon. Evangel. John Husse (as Wolfius citys him, Tom. 1. lect. Memor. p. 750.) says, Let the humble passenger behold Christ, who says I am the Way, the Truth and Life, here is a way for him that will go, for Christ is the way: A way whither he would go, for Christ is Truth: And where he would tarry, for Christ is Life. Tho. a Kempis lib. 3. the Imit. Christi, cap. 56. I am the way, Truth and Life, none can Go without a Way, nor Know without Truth, nor Live without Life. I am the way which you ought to follow, the truth which you ought to believe, and the life which you ought to hope for. I am the inviolable way, the infallible Truth, and indeterminable Life. I am the most right way, the most supreme truth, and most certain blessed and increated life— If thou tarry in my way, thou shalt know my truth which shall deliver thee, and in it thou shalt find Eternal life. The light and truth of God leads us, Psal. 43.3. Which Christ applies to himself, John 8.12. and 14.6. For he leads us to himself who is Eternal Life, 1 John 5.11, 12. In whom we have all things, Rom. 8.32. How he leads to the Father is fairly expounded, Heb. 10.19, 20. etc. 1. The Way of the Lord God signifies his heavenly Doctrine, Psal. 5.8. Psal. 25.4, 9, 10. Psal. 67.2. Psal. 119.3, 14, 2●●, 30. etc. Esa. 2.3. Host 14.10. Matth. 22.16. Act. 13.10. and 18.25. etc. Hence comes the phrase to keep the ways of the Lord, Psal. 18.21. that is, to lead his life according to his Word and precepts. 2. His Providence and Divine Government, more generally as the whole Course of his Will, Counsels, Endeavours, and Actions, as Psal. 25.10. Psal. 77.13. Esa. 55.8, 9 Hab. 3.6. More particularly it signifies some singular actions of God, Exod. 33.13. Psal. 103.7. Job 40.14. Prov. 8.22. John Baptist is said to prepare the way of the Lord, Mal. 3.1. Luk. 1.76. that is, to bear a serious Testimony of his speedy coming, by preaching the Word, and administering the Holy Ordinance of Baptism— A metaphor taken from great men, at whose coming the ways are wont to be made plain and level. See Esa. 40.3, 4. etc. God is called a [Shade] Psal. 121.5. The Lord is thy Shade upon thy right hand, A Shade or Shadow. which denotes his heavenly protection, which he affords believers, as a Shade refreshes and defends from the scorching heat of the Sun; hence such are said to abide under the Shadow of the Almighty, Psal. 91.1. When it is said the Shadow of his Wings the metaphor becomes double and more emphatical, for he is not only a pleasant Shade in dry and torrid places, but such a nourishing, protecting Shade as the Hen's wings are to her Chickens; and so denotes a singular Love and Care. We read also of the Shadow of God's hand, which also denotes a strong protection against all Enemies, for a hand when attributed to God denotes so much. Of which before. There is an eminent emphasis in that Text, Luke 1.35. Luke 1.36. expounded And the Angel answering and said unto her, the Holy Ghost shall come upon thee, and the power of the Highest shall over shadow thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marry being astonished by the view of that Angelical Messenger, enquired ver. 34. How shall this be, seeing I know not man? viz. what was said ver. 31. And behold thou shalt conceive in thy womb, and bring forth a Son, and shalt call his Name Jesus. He shall be great, and shall be called the Son of the highest, etc. ver. 32. To Mary wondering at this, the Angel answers, that it should be by the supernatural, and most singular operation of the Holy Spirit and Highest power, which operation is by an Anthropopathy expressed by overshadowing, describing the manner of, as that there should be Divine protection, which is the metaphorical signification of a shadow, as before. For God being a consuming Fire, would consume Mary, by filling her with his peculiar and Majestical Glory, unless there were some Divine obumbration or Shade between; as God covered Moses with his hand in that peculiar and extraordinary appearance of his Divine Glory, lest by the dazzling and Majesty of God's presence he should be consumed, Exod. 33.22. It may also respect that hidden formation of that most Holy child in the Virgin's Womb, and his being secured from the least spot of sin, in his most admirable union with humanity. This Emphasis the word (Shadow) carries which being contrary to light is a note of the incomprehensible and hidden energy of God— intimated also by the Shadow of a Cloud over the Tabernacle, Exod. 40.35. Let this Shade therefore be a prohibition from any rash or curious inquisitiveness into this adorable Mystery. The Cloud was put over the Tabernacle, that we should not rashly rush in, and the Cherubims covered the Ark, 2 Chron. 5.8. Lest any body should be curiously prying into the Majesty of God which dwelled upon it: So the Shadow of the highest, obumbrates this Mystery, lest our foolish Reason should be inquisitive into the manner of it. And so with a shadow of imperfect Revelation of these Divine things, we end this Chapter. CHAP. IX. Of Metaphors whereby Things are proposed as Persons, which are not Persons, which kind they call Prosopopeia. PROSOPOPEIA is, when any thing (which is not a person) is metaphorically introduced or proposed as a person: Or when the properties of a man are attributed to other things, for things, for likeness and agreements sake— Profane Authors use very elegant metaphors of this kind, as that of Cicero— What did that drawn Sword of your do in the Pharsalian Field? Whose side did that point seek? What was the sense of your Arms. Aristotle defines this metaphor— that which is in act, bringing in inanimate things doing something, as if they had life and sense— But we will follow the distinct Classes of Scripture Examples. Some things are said of the Members of a Humane Body, which is properly the act of the mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gen. 48. He made his hands to understand, (so the Hebrew) that is, (as Vatablus and our Translation notes) he guided or laid his hands knowingly, skilfully and wittingly, when his eyes were dim with age, that he could not discern by seeing, which was the Eldest Son, therefore of set purpose did he lay his hands crosswise; and therefore Moses says, that he made his hands to understand, as if they (viz. his hands) could tell things to come, because he did not hastily nor gropingly put them forth, but as one well knowing directs his right to Ephraim the youngest and his left to the firstborn, etc. See Tract. cap. 2. following towards the end. Ear. Eye. Job 29, 11. When the Ear heard, than it blessed me, and when the Eye saw, it gave witness to me— Here to the Ear and Eye is attributed, what belongs to man, Job. 28.4. The Flood breaketh out from the Inhabitant, forgotten of the Foot, where forgetfulness is attributed to the Foot, that is, (as Junius and Tremellius note) such Floods as no foot ever experienced, because so deep as not to be waded or gone through. Psal. 35.10. All my [Bones] shall say, O Lord, who is like unto thee? Psal. 51.8. Bones. The Bones which thou hast broken shall rejoice (so the Hebrew) here Glorying and Rejoicing in God is ascribed to the Bones which is the property of man; as if he had said, I will inwardly and heartily glorify thee and rejoice in thee. By the same Reason it is said, Psal. 103.1. Bless the Lord O my Soul, and all that is within (or my Bowels) bless his holy Name. Bowels. Psal. 68.31. Ethiopia shall make her hands to run to God. (so the Hebrew) that is, shall with speed stretch them out in prayer; as the Chald. expounds it: Hands. Or shall quickly extend her hands to give gifts of Gold to the Lord as R. Aben Ezra and R. Salomo expounds it. See Psal. 72.15. Some take this Metonymically, where extending the Hands is put for a gift, as before. Psal. 73.9. They set their mouth against the Heavens, (that is, the foolish and wicked, Tongue. as ver. 3.) and their [Tongue] walketh through the Earth, that is, they do rashly and licentiously throw reproaches upon God and Man, neither sparing heavenly or earthly things, Psal. 137.5. If I forget thee O Jerusalem, let my right hand forget, (that is as Junius and Tremellius say, itself,) viz. Let it be rather dead or withered than I should give over singing, or as Illyricus says, let my right hand forget its musical dexterity, as in the next verse let my Tongue cleave to the roof of my Mouth, if I prefer not Jerusalem above the head of my Joy— that is, let the Lord vouchsafe, that I may never play upon Music, or sing more, than I should admit so great a wickedness, as to desert Jerusalem, and its Religion and Ministry, and give over to celebrate with Hymns, Music and Voice; yea, I will prefer thee to the chief esteem before all other things, Joys, Comforts, etc. Prov. 10.32. The Lips of the Righteous, know what is acceptable, that is, they speak so prudently, as if knowledge resided in them, which Job 34.35. Is in the negative expressed, Job hath spoken without knowledge, and his words were without wisdom.— Matth. 6.3. But when thou givest Alms, let not thy left hand know what thy right hand doth— this is spoken to prohibit the vain glory of Almsgiving, when done for praise, etc. Theophilact expounds it— if it be possible you are even to forget all your own good deeds, or at least by no means to glory in them or rest upon them, lest you be vainly lifted up. To this may be referred, where Anger is attributed to the Eyes, Gen. 31.35. and 45.5. Esa. 3.8. And Concupiscence, Pleasure or Desire, 1 Kings 20.6. Ezek. 24.16.21. 1 John 2.16. (hence the phrase of the hearts walking after the Eyes, Job 31.7. that is, the desires and lusts follow, which the Eyes moved by outward objects, endeavour to stir up in the heart. The Abominations of the Eyes, Ezek. 20.7. that is, which were the object and scope of desire) And Adultery, 2 Pet. 2.14. and Compassion, as when the Eye is said to pity, Deut. 13.8. Esa. 13.18. etc. And Hope or Expectation, Psal. 119.82, 123. and 145.14.15. vid. Gram. Sacr. p. 282. 2. Words are used of [Brutus'] which properly belong to man, as Job 12.7. Gram. Sacr. But ask now the Beasts, and they shall teach thee, and the Fowls of the Air, and they shall tell thee, or speak to the Earth, and it shall teach thee, and the Fishes of the Sea shall declare unto thee. To ask and speak in this place signifies to meditate, search into, or contemplate; for the teaching, telling or narration, of Beasts, Fowls, the Earth and Fishes intimates that they are a real Testimony and Evidence of the wisdom of the Creator. What he said ver. 2. that he had understanding and skill in what his Friends discoursed of, he prosecutes here, as if he had said, ye have talked much of the Wisdom and Power of God, and that he creates and preserves all things, as if they were unknown to me, but the very Creatures tacitly inform me of that. See Job 9.10. Rom. 1.20. Job 41.29. He (the Leviathan or Whale) laugheth at the shaking of a spear, that is, he cares not for it, Prov. 30.25. The Ants are a people not strong, etc. ver. 26. The Coneys are but a feeble people, etc. Joel. 1.6. For a Nation is come up upon my Land, strong and without Number, etc. The speech here is of Canker Worms, Locusts or Caterpillars mentioned ver. 4. and which by the same Metaphor are called the great Army of God, chap. 2.11.25. By the same reason the multitude of Locusts are represented as an Army, Prov. 30.27. Neh. 3.17. Hieron. upon Joel 2. thus writes— This we saw lately in this Province (viz. Palestine) For when whole Troops of Locusts came, and filled the Air between Heaven and Earth, they flew with so great an order by the disposal of God who commanded them, so that like square stones placed by the hand of an Artificer in a pavement, they kept their places, that not one was observed to incline to the other by any transverse or irregular motion— This was a great punishment upon enormous sinners, which Moses in God's stead threatens. Deut. 28.38, 39 and Solomon prays against 1 Kings 8.37. And Pliny himself a Heathen Writer, lib. 11. cap. 29. acknowledges the Anger of the Gods by the multitude of these Infects. Some with these words of Scripture, parallel Virgil's words, of Bees, Lib. 4. Georg. Magnanimosque Deuces, totiusque ex ordine gentis Mores & studia, et Populos, et praelia dicam. And of Ants. It Nigris Campis Agmen, praedamque per herbas Convectant calle Angusto, pars grandia trudunt Obnixe frumenta Humeris, pars agmina Cogunt, Castigantque Moras, etc. lib. 4. Aeneid. To this Class may be referred when the word Son is ascribed to Beasts, as Exod. 29.1. Take a young Bullock the Son of a Cow, (so the Hebrew) that is, a sucking Calf or one not yet weaned, Gen. 49.11. The * Son of an Ass is put for its Colt or Foal, Zach. 9.9. A Colt the * Son of Asses, that is, one of the she Asses, according to the Idiotism of which see the Book cited in the Margin. By another Reason Rams are called the * Note that in the places marked with the Asterisc it is not so in our English but 'tis so in the Original Hebrew. Sons of Bashan, Deut. 32.14. that is, fat Rams of the breed of Bashan, because that was a good place for Fattening. * Note that in the places marked with the Asterisc it is not so in our English but 'tis so in the Original Hebrew. A hand is attributed to a Dog, Psal. 22.20. * Note that in the places marked with the Asterisc it is not so in our English but 'tis so in the Original Hebrew. To a Lion and a Bear, 1 Sam. 17.37. In general a Hand is ascribed to every Beast, Gen. 9, 5. In which places power and strength is to be understood, especially and more eminently in the last. † Gram. Sacr. p. 138. See Gram. Sacr. p. 138. It is said Prov. 30.28. The spider taketh hold with her hands, that is, with her feet which are on either side so pliable as a man's hand to spin their web, and seize upon their prey— Junius. 3. Some things are spoken of [things growing out of the Earth,] which properly belong to man, as Levit. 19.23. And when ye shall come into the Land, and shall have planted all manner of Trees for food; than ye shall count the fruit thereof as uncircumcised, three years shall it be as uncircumcised unto you; it shall not be eaten of.— The meaning is, that the fruit of the three first years shall be accounted unclean and rejected, as an uncircumcised man was accounted unclean before God, and was not to be received among the People. And in the fourth year that fruit was to be offered to God as a sign of Thanksgiving ver. 24. but the fifth year the common use of it was allowed, ver. 25. Job 14.7, 8, 9 Hope, Old Age, Death, the scent of Waters, are applied to the Bough of a Tree, which is cut off, and buds again, and compared to a man once dead cannot return or revive again, viz. into this Life, which was the scope of Job, as chap. 7.7, 9, 10. and 13.15, 16. and 19.25, 26, 27. Where he evidently declares the Resurrection of the dead to the enjoyment of Everlasting Life. Psal. 78.4. [Killing and Death] is attributed to Plants as he killed (so the Hebrew) their Vines with Hail, and their Sycomores with great Hail Stones. Contrary to this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (zoopoiesis) quickening or living of the seed cast into the Earth, by which its budding or growth is noted, as in the following verses— Ezek. 31.9. Envy or Emulation; ver. 14. Exalting or Elevation of heart and drinking of Water, ver. 15. mourning or grief of mind; ver. 16. Consolation or Comfort are attributed to Trees, by a certain Prosopopeia and in a way of comparison of a goodly Tree with the King of Assyria. See Host 9.6.— Joel 1.10. The New Wine is ashamed or blushed, that is, there is so bad a Vintage or Wine Harvest, that it is ashamed, because it did not answer the people's expectation. In the same verse languishing or a disease is attributed to Oil, which properly belongs to man, Psal. 6.2.3. But metaphorically denotes a spoil and devastation of the fruit of the Earth, as Esa. 16.8. etc. It is said Habak. 3.17. That the labour of the Olive shall lie (so the Hebrew) when it answers not the desires of men, but fails their expectation of much fruit, which is also ascribed to New Wine, Host 9.2.— It is said, Psal. 58.9. Before your pots can feel the Thorns, he shall take them away as with a whirlwind, that is, before your pots grow hot with a fire of Thorns (which were wont to be used) for that fire lasts but a little while, and will not boil the Flesh, so shall they quickly perish, etc. 4. Some things are spoken of Inanimate Creatures, which properly belong to a living man (or more generally to living Creatures.) As, Gen. 4.10. The Voice of Blood. (1.) Of Dead men Gen. 4.10. The Voice of thy Brother's bloods cryeth unto me from the ground. Here a voice and crying is attributed to the blood of slain Abel by a very weighty Emphasis— As to the phrase of a voice and crying directed to God, it manifestly intimates these two things— First, that he is a just Judge, and the avenger of wickedness, and therefore the violent murder of Abel, could not but come to him for Justice on the assassinate, as it is said in the like case, 2 Chron. 24.22. The Lord look upon it, and require it, viz. the blood of Zechariah. The Second is, that he is a gracious loving Father and defender of such as are his, and minds them as well in Life as in Death; for he had not only a respect for Abel when alive, but hearkens also to the cry of his blood when Dead according to Rom. 14.8. Whether we live or die, we are the Lords. Some put an Emphasis in (bloods) being in the plural number, intimating as it were, that there were many slain in Abel, that is, such offspring as he might have had, which tacitly call for Justice, hence the Chald. translates it— The Voice of the seeds of thy blood which were to come, and issue from thy Brother, but seems to be far fetched. By the plural word (of bloods) are noted slaughters, because the blood gushing from the veins scatters into divers parts, Psal. 5.6. The Lord will abhor the man of bloods and deceit, (so the Hebrew) Psal. 51.14. Deliver me from bloods, (we translate it bloodguiltiness, Host 4.2. They break out and bloods toucheth blood. But here blood violently shed is understood by a Synecdoche, and Matth. 23.35. The blood of Abel is expressed in the singular number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (haima.) As to the sense and connexion, because Cain did not only, not confess his sin, but also impudently deny that he was concerned in the care or keeping of his Brother, God deals more openly, saying: The voice of thy Brother's blood cries to me from the Earth, that is, thy Brother is slain; I do not vainly inquire where he is, his blood demands vengeance of me, and I am concerned to call his Murderer to account, therefore speak plainly what haste thou done? that is, Why didst thou dare or presume to lay violent hands on him? Thou sayest, thou art not his keeper, as if the question were whether thou hast kept him? Tell rather what thou hast designed against him; this is the paraphrase of Musculus upon the place. To this place Heb. 12.24. refers, where the crying blood of dead Abel is fairly compared to the living blood of Christ our Mediator and Intercessor. Gram. Sacr. p. 261. Esa. 14.9, 10. The [Dead] are feigned to come from Hell or the Graves, to deride the Pride and Haughtiness of that inhuman King of Babylon, speaking to him when fallen from his greatness, and upbraiding him for his monstrous pride, and shameful downfall. Jer. 31.15. Rachel the Mother of Joseph and Benjamin, long before dead is brought in as bitterly weeping for the Captivity of the people; which prophecy is alleged to express the cruelty of Herod's Massacre of the Infants, Matth. 2.18. for the agreement of that tyrannical fact with that place. Rachel's Sepulchre was near Bethlem, in which and the adjacent places, that most cruel villainy was committed, etc. See also Ezek. 32.21. etc. 2. Of other things void of Life and Soul, Gen. 4.11. And now art thou cursed from the Earth, which hath opened her Mouth to receive thy Brother's blood from thy hand; by this Prosopopeia the wickedness of Cain is aggravated, as if he had said, the very Earth though destitute of sense and reason, yet was more humane and kind to thy Brother then thou wert, because it received and laid up, that blood which thou hast spilt, from the sight of men lest it should cause horror in them. Others say that this speech denotes the extreme grievousness of his wickedness, and the horror of his guilty Conscience, rendering the very senseless Creatures his Enemies, as if he had said, the very Earth which (as it were) with open mouth received the blood of thy Brother from thy hand, will account thee as execrable, which agrees fairly with the following words. Gen. 47.19. Death is attributed to the Land, which denotes desolation. Exod. 9.18. It is said of Mount Sinai, that Jehovah appearing it quaked, that is, it had such commotions as if, like a man, it had trembled for fear— Levit. 18.18. spewing out its inhabitants, is attributed to the Land which signifies their expulsion for their wickedness, Deut. 32.42. God is said to make his Arrows drunk with blood— that is, that out of his just wrath he would send the Enemies of the Land, to kill the wicked and rebellious people. See Esa. 34.5. Jer. 46.10. Josh. 24.27. And Joshua said unto all the People, behold this stone shall be a Witness unto us: For it hath heard all the words of the Lord, which he spoke unto us, etc. The stone erected there is by a Prosopopeia, said to hear, because it was present (as it were a Witness,) and was appointed, as a memorial and Testimonial sign of the Covenant God then made with his people. Judg. 5.20. They fought from Heaven, Judg. 5.20. The Stars Fight. etc. the Stars in their courses (or degrees) fought against Sisera.— The Stars are said to fight, because they were instruments of exciting those Hails and Storms which God probably used against his Enemies— Josephus says, that when the Canaanites encountered with the Israelites a violent shower fell, and much Rain and Hail by the force of the Wind was fiercely driven into the Canaanites faces, so that their bows and slings became unprofitable and useless, neither could they being so benumbed with cold handle their Swords; which tempest nevertheless did no way prejudice the Israelites. Brentius thus expounds it ' we simply expound it that God was no way favourable, but an Enemy to the enterprise of Sisera, because he dwells in Heaven and terrified the Host and Chariots of Sisera, etc. chap. 4.15. And whereas the Stars are said to Fight, it carries the show of a Proverb, signifying that no prosperous Fortune was on Sisera's side, for when any ill luck betides men, they are wont to say, that no Star shines upon them, or that the Stars resist them, by which is meant, that all Creatures both Earthly and Heavenly threaten their destruction— Junius and Tremellius Translate that the Stars (e suis aggeribus) from their sconces or Bulwarks, fought against Sisera, that is, from the superior Regions of the Air, a speech translated from Soldiers fight from higher places. Job 3.8. [Eyelids] (in the Hebrew text) are attributed to the morning, by which its early beams are understood, or the first shining of its rays arising from the approaching Sun; a metaphor taken from one newly awake that lifts up his Eyelids, or as others say from the swift motion and vibration of the Eyelids, because the Sunbeams move swiftly, till they are diffused to the ends of the Hemisphere. Job 31.38. If my Land cry against me, or that the furrows thereof weep—. The good man declares that he is ready to bear judgement, censure or curses if any person can justly complain, that he has done them injury; which by an elegant Prosopopeia he expresses; the explication follows, ver. 39 If I have eaten the fruits thereof without Money, or have caused the Souls of the owners thereof to expire, (breath out, or grieve) so the Hebrew. Illyricus says, that the Land and Furrows are put Metonymically for the Husbandmen, but the former explication is the best. See Job 38.7. with Psal. 148.2, 3, etc. A [Nativity] or Birth is attributed to Rain, Dew, Ice, and Frost, Job 38.28, 29. for their production from God, where there is also an Anthropopathy. Psal. 19.1 The Heavens declare, etc. Psal. 19.1. The Heavens declare the Glory of God, and the firmament showeth his handy work that is, they exhibit, show, and demonstrate to the Eyes of all things, a real testimony and instruction of the glorious power of God) ver. 2. Day unto day uttereth speech, and night unto night showeth knowledge, that is, by that succession and vicissitude of days and nights, which is so certain, so constant, and so profitable for men and other Creatures, the Glory of God the workman is most evidently celebrated. See Psal. 104.20.21, 22, 23, 24. Some by a Metonymy understand day and night of those things which are done or happen by day and night, that the sense may be, that every day and every night some new thing is discovered by which to right observers, the glory of God may be illustrated) ver. 3. There is no speech nor language where their voice is not heard, that is, there are no people, though of different languages, whom that speech of the Heavens, and their real publication of praise may not instruct in the glory and power of God. See Rom. 1.19.20. Because that which may be known of God, is manifest in them (or to them) for the invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made even his eternal power and Godhead, so that they are without excuse) ver. 4. Their line is gone out through all the Earth, and their words to the end of the World, that is, in the extremest parts of the Earth, that stately fabric of celestial bodies is seen, as if it were exactly done by line and square, which seems instead of words, etc. Rom. 10.18. For their line- we read their sound, because what is said in the Psalm of the motion of the celestial bodies, the Apostle elegantly accommodates to the course of Evangelical Preaching. Genebrard says, that the Hebrew word signifies indeed alive, but the Septuagint respect the sense, whom the Apostle followed, [that being the most used and received Version]) ver. 5. The going forth of a Bridegroom out of his Chamber, and his rejoicing, is by the same metaphor ascribed to the rising Sun, to his never ceasing and most swift course. Psal. 65.12. The little Hills are * Exultatione colles accinguntur girded with Joy on every side, ver. 13. The Pastures are clothed with Flocks, the Valleys are also covered over with Corn, they shout for Joy, they also sing. The Ornaments of the Earth, which by the blessing of God it every where enjoys, are expressed by this Metaphor. Mathesius says, that the Metaphor of girding, ver. 12. is to be expounded of the various and winding veins of Metals in the Bosom of the Earth. Psal. 77.16. The waters saw thee O God, the waters saw thee, they were afraid; the Depths also were troubled— he speaks of the Red Seas being divided, and the people of Israel's marching through the middle of it, which is described, Exod. 14. But the sense of seeing and the passion of fear is attributed to the waters by a Prosopopeia, for to see here signifies to experience— as if he had said, they have experienced thee, and felt thy power, when by a strong Wind they were cut, and the bottom of the Sea became naked, to make a way, or passage for thy people— They are said to fear, when at the beck of God, like trembling persons, they fled from their place, against their nature, and by the tremendous omnipotency of God stood as a Wall on either side, as it is said of the same Miracle, Psal. 114.3. The Sea saw it and fled, etc. ver. 5. What ailed thee, O thou Sea, that thou fleddest? &c, Psal. 98.8. Let the Floods clap their Hands, let the Hills sing, (so the Hebrew) These things are ascribed to inanimate Creatures, to stir up men to a desire after the coming of the Lord. So Psal. 96.11, 12. etc. More examples you may see, Psal. 103.16. with Job 7.10. and 8.18. Psal. 104.19. Cant. 1.6. Esa. 3.26. with Job 1.20. and 2.13. Esa. 5.14. Hell (others translate it Sepulchre) hath enlarged her Soul (so the Hebrew) and opened her mouth without measure— By a Prosopopeia he compares the insatiable condition of Hell (or the Grave) with the unsatisfied Gluttony, and Luxury of the Jews, and foretells the punishment that God in his Wrath will therefore inflict upon them. Jerome in his Commentary upon this place says— Hell is said to have a soul, not that it is a Living Creature, as some erroneously conceit, but because by words of humane custom we may express the affections of things insensible: It is insatiable because it can never be filled with the multitude of the Dead. See more examples, Esa. 24.4. and 33.9. Jer. 4.28. and 12.4. Lam. 2.8. Hosea 4.3. Joel 1.10. Amos 1.2. etc. Esa. 24.23. Then shall the Moon blush (so the Hebrew) and the Sun shall be ashamed, when the Lord of Hosts shall Reign in Mount Zion, etc. This Prosopopeia intimates the light of Divine Grace in the Church, as if he had said, the glory of the Sun or Moon will be nothing, if compared with the Glory of him that rules in the Church of God, Esa. 55.12. The Mountains and the Hills shall break forth before you into singing, and all the Trees of the Field shall clap their hands. By this most elegant Prosopopeia likewise spiritual Joy in the Kingdom of Christ is figured, as chap. 49.13. where the Heavens and Mountains are excited to singing, by the same Prophetical voice. And Jer. 51.48. Then the Heaven and the Earth, and all that's therein, shall sing for Babylon, etc. By which Hyperbolical Prosopopeia, an immensity of Joy for the destruction of Babylon and the Deliverance of all true Israelites is set forth, Lam. 1.4. The ways of Zion do Mourn, because none come to the solemn Feast— This intimates a forsaking of the solemn Worship of God. Hosea 1.21, 22. And it shall come to pass in that day, I will hear saith the Lord, Host 2.21. I will hear the Heavens, and they shall hear the Earth.— And the Earth shall hear the Corn, and the Wine and the Oil, and they shall hear Jezreel. Besides the gracious blessing of God, the connexion of first and second causes is fairly intimated by this speech. Jezreel, that is, the Congregation of the faithful (which according to this Name, is the seed of God) does as it were cry, that is, expects Corn and Wine and Oil; and these (as it were) cry to the Earth, that they may receive juice and nourishment from it, for their nourishment and increase— And the Earth (as it were) invokes Heaven for Heat, Rain, Showers, Dew, Snow, Winds and celestial influences: And the heavens (as it were) invokes God the chief cause of all things, without whom no second causes can effect or produce any thing, and who when he hath a mind to punish can make the Heavens as Brass, and the Earth as Iron, Deut. 28. 2●●. and detain the fructifying Rain, Jer. 14.22. But here being gracious and propitious to men he is pleased to hear, giving power to Heaven, that by Clouds made of collected vapours, and by various fructifying ways it should influence the Earth; and the Heaven shall hear the Earth, by giving Rain and other things needful to make it fruitful— And the Earth shall hear the Corn, and the Wine, and the Oil, and other things growing upon the Earth, whilst moistened from Heaven it gives them juice and vigour: And these shall hear Jezreel, that is, they shall answer the prayers or desires of the Godly, and so shall Divine blessing be conveyed to them, etc. Jonah. 1.4. But the Lord cast forth a great Wind into the Sea and there was a mighty tempest in the Sea, so that the Ship thought to be broken, so the Hebrew, that is, it was like to be broken, as if the Ship had a mind— Some explain this by a metonymy of the thing containing; that is, they that were in the Ship thought that they must speedily suffer shipwreck. John 3.8. The Wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, John 3.8. The Wind bloweth etc. nor whither it goeth, etc. A Will and Walking is attributed to the Wind and Air, to signify its various, wonderful vicissitudes unknown to man; upon which Erasmus in his paraphrase excellently says— This Air by which we are vegetated, and whose power, and utility we only feel, is very subtle, and is called a spirit (or Wind;) and this spirit is not restrained at the pleasure of men, but is carried by its own force, by which it is known to diffuse itself through all things, having a wonderful power over all corporeal things: Sometimes giving Life, sometimes Death. Now calm and silent, then more violent, sometimes blowing from the East, sometimes from the West, and sometimes from other different quarters of the World. And discovers itself by the effect: You hear its voice, when you see no Body, neither can it be grasped by the hands; you feel it present, but you see it not coming, neither can you tell whither it goes at its departure— The New-birth is like it— The minds of men by the Spirit of God are carried away and transformed by secret breathe. The ineffable power and effect of it is felt, but what is done is not discerned by the Eyes. And so they that are born again, are not now acted by a humane and carnal Spirit, but by the Spirit of God who quickens, and moderates all things. See Rom. 8.22. To this Class belong some Nouns, and some Verbs. 1. NOUNS, as when Arrows are called the Sons of the quiver, Lam. 3.13. because they lie hid there, as a Child in the Womb, Psal. 127.3, 4. So Sparkles are called sons of burning Coals, Job 5.7. (for in both places the Hebrew is so.) A Tongue is ascribed to Fire (Esa. 5.24. and Flame, because of some similitude betwixt a Tongue and the tapering Flame. See Act. 2.3. A Tongue is also attributed to the Sea, Josh. 15.2, 5. which is to be understood of a Bay in form like a Tongue. So the Tongue of the Egyptian Sea, Esa. 11.15. is a certain Bay or River, etc. The (oblong) wedge which Achan took, is called, in the Hebrew, a Tongue of Gold, Josh. 7.21. A Hand is attributed to a Sword, Job 5.20. To a Flame of Fire, Esa. 47.14. To Hell, Host 13.14. By which (as in our Translation) their power is understood. The beginning of a parting way is called the Mother, and Head of the Way, Ezek. 21.21. 2. VERBS, Bread is said to be gone away, when it is spent, 1 Sam. 9.7. See Rev. 18.14. A City is said to Cry, Esa. 14.31. So is a Stone, Habak 2.11. The Hire of Laboarers defrauded, Jam. 5.4. which denotes the grievousness of the sin or punishment. See Luke 19.40. To Eat, is ascribed to consuming Fire, Levit. 10.2. Job 1.16. Nah. 3.15. To the destroying Sword, 2 Sam. 2.26. Esa. 1.20. Jer. 2.30. And to a Land or Region, Numb. 13.33. Either because being hard it wasted men's strength in tilling, or because of the unwholesomeness of the Air. To Heal, Cure, or Revive is put for repairing decayed buildings, 1 Chron. 11.8. 2 Chron. 24.13. Neh. 4.2. 1 King. 18.30 Healing is put for blessing the Land, 2 Chron. 7.14. Psal. 60.3, 4. For making the Waters wholesome 2 Kings 2.21, 22. Ezek. 47.8. See more examples, Gen. 18.10, 14. Gen. 23.16. Cant. 5.5. Jer. 23.9. Jer. 5.28. etc. 5. Sometimes Kingdoms, Provinces and Cities (which are, as it were, incorporate bodies) are spoken of, as if they were a single person, as (1. The People in general, as Esa. 1.5, 6. expounded ver. 7, 8, 9 Deut. 33.12. Esa. 7.20. and 8.8. and 30.28. Hab. 3.13. (2.) Of the whole People more specially, but less frequently, Lam. 3.1. Esa. 7.20. (3.) Of a whole City the Scripture speaks as of a Woman, Esa. 32.9. An evident example of this Prosopopeia you will find, Esa. 1. and Lam. 2. See also Esa. 32.11. with ver. 9 Hence the people of the Jews are proposed as a faithless and Adulterous Woman, Jer. 3.1, 3, 4. and 4.30. Ezek. chap. 1ST. and 23. By which the conjunction of the Church with God is compared to humane Wedlock. God himself is proposed in this Allegory as the Husband, the Commonwealth of Israel as the Mother, out of which sprung the two Kingdoms of Israel and Juda, which are compared with Daughters, (Ezek. 23.2. There were two women the Daughters of one Mother, ver. 3. and they committed Whoredoms in Egypt) And when they were espoused in a Covenant way to God, they most wickedly forsaken him, and committed frequent Adulteries, etc. For they are spiritual Adulteries and Whoredoms which Jehovah so often reprehends and detests by his Prophets, when joined with impenitence, Exod. 34.15, 16. Deut. 31.16. Judg. 2.17. Esa. 1.21. and 57.3. Nah. 3.4. etc. Esa. 23.15, 16, 17. (4.) The Name of Mother is attributed to a City, 2 Sam. 20.19. By which the Chief or Metropolitan City is understood, from whence the rest derive their original, and owe subjection to, Josh. 17.16. Numb. 21.25. Judg. 11.26. 2 Sam. 8.1. The whole people of God are called Mother, Esa. 50.1. Host 2.2. Because it begets or aught to beget spiritual Sons to God. Hence 'tis translated to the heavenly Jerusalem, the New Testament Church, Gal. 4.26. (5.) The Name of Daughter and Virgin, is often attributed to a People or City, either distinctly or conjunctly, Psal. 45.12. and 137.8. Daughter of Babylon, is put for the Kingdom of Babylon, so Lam. 1.6. and 2.1. etc. Daughter of Zion, for the people of the Jews, and hence Lam. 2.2. She is called the Daughter of Juda. So Zach. 9.9. Esa. 1.8.— 10.32.— 16.1.— 37.22 Jer. 4.31.— 6.2. Micah 4.10.13. Zeph. 3.10, 14. etc. So the Virgin of Israel, Jer. 31.4, 21. Amos 5.2. Sometimes Virgin and Daughter are joined, as Esa. 23.12.— 37.22.— 47. 1. Jer. 46.11. 1. When the Name of Virgin is attributed to the People of God, some say, Why the name of Virgin is attributed to the People of God. In Comment Esa. 37. it is with respect to the true Worship of God, observed by them without corruption, because such as depart from its purity, are called whorish and adulterous, upon which Jerome says, Zion and Jerusalem is therefore called a Virgin and Daughter, because when all other Nations adored Images or Idols, this alone preserved the chastity of Religion, and the adoration of one Divinity, But Drusius denies this (lib. 16. obser. cap. 5.) from two reasons, First, because with respect to Israel she is rather called the Wife of God, and when she Worships other Gods, a whore. Secondly, because the Scripture calls Israel a Virgin even when she adores false Gods, Amos 5.2. and Jer. 18.13. The Virgin of Israel hath done a very horrible thing, others add a third reason, because Babylon and Egypt, are also called Virgins as before, which yet were full of Idolatry and impiety. But Drusius thinks she was called a Virgin before the Captivity; and was so no more when she was subjected to a strange yoke. In Esa. 37.22. Brentius says, That Jerusalem was called a Virgin, either because its Kingdom was a free Monarchy, and did not serve any foreign King, but had a King of its own Nation, as a Virgin is not subject to the yoke of any strange man: Or because, as a Virgin yet untouched or uncorrupted by man, the City Jerusalem was not yet spoiled by any Enemy, nor her Citizens translated elsewhere. But Drusius objects that place, Jer. 18.13. To himself, for Jeremy Prophesied after the ten Tribes were carried away, and yet he calls Israel a Virgin, which doubt (says he) may be resolved by understanding by Virgin the People of the Jews, so called in specie, as not yet exhausted by a total carrying away, as ver. 11. But although this may satisfy that doubt, yet Lam. 2.13. strongly confutes this interpretation of Drusius, where Jerusalem is called the Virgin, and Daughter of Zion after its total devastation by the Babylonians. So that Virgin is put for the Congregation of the people, under what circumstance soever they were by a Prosopopeia— And hence the Chald. translates it a Congregation, People or Kingdom. 2. By Israel we are to understand the Land, and by Virgin or Daughter the Inhabitants, for the Ancients were wont to call their Country, their Mother. 6. The Scripture speaks of certain [Accidents] as if they were men, and had a Body, which kind they call Somatopeia, as Gen. 4.7. And if thou dost not well, sin lieth at the door— Sin is here proposed as lying at the door like a Night watchman; whereby is noted that a sure punishment will follow ill doing, as a Watchman sleeps not, but observes all things and discovers what is evil or hurtful, in order to punishment There are other places where a body (as it were a person) and his actions are attributed to Sin, as Esa. 59.12. Jer. 14.7. Acts 7.60. Rom. 6.6. It is Emphatically called the body of sin, because it struggles with so great force, soliciting us strongly to do evil, as if it were a living body, or something existing by itself. Rom. 7. Sin revived and I died— By the knowledge of the Law, sin is known, than Conscience makes a man tremble, Rom. 7.9. and a fearful consternation follows, by which man sees nothing before his Eyes, but eternal Death as the reward of his sin, for the consideration of the Commandment broken by it, makes it exceeding sinful, ver. 13. And in the following verses it is brought in as a cruel Tyrant detaining the miserable sinner Captive, dwelling in him, and warring against the spirit (not that it will be a perpetual Conqueror in the regenerate, for that will not be, Rom. 6.6, 12, 14. etc. but for that unavoidable repugnancy which naturally remains in the flesh against the Spirit, whilst the regenerate man lives in this life, ver. 24. See Col. 2.11. and 3.5. Where the members of this body of sin, are recited as Fornication, Uncleanness, Inordinate affections, Evil Concupiscence, Covetousness, etc. By which the Will and Reason are depraved, as the body by its members. Compare the following texts together, James 1.14, 15.18. 1 Pet. 2.11. Jam. 4.1. Rev. 18.5. To this Class also belong, Gen. 30.33. So shall my Righteousness answer (or witness) for me when it shall come for my hire before thy face, that is, the future event shall declare that God has an account of my Righteousness, which you shall then evidently see, etc. here witnessing which is the proper action of a Person is attributed to Righteousness. Punishments are called Witnesses, Job. 10.17. with 16.8. Psal. 85.10. Mercy and Truth will meet together, Righteousness and Peace shall kiss each other; Ps. 85.10 etc. the affinity and conjunction of those virtues or graces is set before our eyes by the similitude of persons, who after the manner of their Country, do at meeting embrace and kiss each other, in Testimony of Friendship. He speaks of the Kingdom of Christ, expressing its blessings and manner of Administration by this Prosopopeia, ver. 12. It is said that Righteousness shall look down from Heaven, that is the Righteousness of Christ, through whose merits we become justified before God, Rom. 1.17.— 3.22. It is said ver. 13. That Righteousness shall walk before him, that is, to testify his gracious coming and presence, Esa. 59.14. Judgement is turned away backward, and justice standeth afar off: For Truth is fallen in the street, and Equity cannot enter. Here is an elegant Prosopopeia of virtue and piety, intimating how scarce they are and how rarely found amongst men. CHAP. X. Of Metaphors taken from God, Angels, Heaven, and the Elements. IT was said Chap. VI That there should be a general division of this Trope into the distinct Fountains and Classes of Metaphors, which with Divine help shall be essayed in the following Chapters. The chief Division of universal beings is into the Creator, and the Creatures— From the Creator we shall produce some— But from the Creatures there are abundance of Metaphors taken in Scripture, which we shall endeavour to make plain. Metaphors taken from God. AS sometimes from his Name, sometimes from his Actions. His Hebrew Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim, when taken properly, belongs to none but the only true and Eternal God, and because it is of the plural number it intimates the Mystery of a plurality of persons in one most simple Deity. See Gram. Sacr: p. 87, 376. But metaphorically this Name is attributed to Creatures also, As, 1. To [Angels] who are endued with more eminent power, and more abundant happiness, than any other Creatures, as Psal. 8.5. Thou hast made him a little lower than ( * The Gods. Elohim) the Angels, as the Chald. the 70. Interpreters, Pagninus, and our Translation render it; But we have a most certain interpreter, Heb. 2.7. viz. the Apostle who expressly quoting this text says, but thou hast made him * Or a little while inferior to. a little lower, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (ti par Angelous) than the Angels, see ver. 9 Where the same is repeated— In both places it is spoke of Christ, with respect to his state of humiliation, an evident specimen is the Angels comforting him in his Agony in the Garden, Luke 22.43. So Psal. 86.8. and 97.7, 9 where the word, Elohim, is put for Angels, as it expressly appears, Heb. 1.6. The meaning is, that there is no power so sublime but must be subject to the sovereignty of Christ's Kingdom. 2. To Men of eminent dignity, and his substitutes on Earth by whom God Governs, Judges, Informs, and Helps men, as if he had metaphorically called them Divine men. Gen. 6.2. The Sons of God saw the Daughters of men, etc. The Chald. renders it, Sons of great men, or grandees; Pagninus, the Sons of Princes— Brentius in his Comment. upon the place thus expounds it. * Filii Dei sunt filii Patriarcharum praecip●●i, & Heroes, penes quos erat, etc. The Sons of God, are the principal Sons and Heroes of the Patriarches, in whose hands because of the right of primogeniture and other gifts of God, the chief authority was lodged and who in Doctrine and example, aught to go before others, as the Princes and heads of the People, as Judges and Princes are in other places of Scripture called Gods. But the Daughters of Men were either women of the Families of the Canaanites, or without difference any Maids or Women of the common and vulgar sort, that you may understand that the Princes, who ought to be an honest example for others, look to themselves at their pleasure, any that they met and liked what ever they were, whether Kinswomen, or such as were of Affinity to them, whether Honest or Dishonest. These things were wickedly done, for here was a neglect of Consanguinity, which the Law of Nature commands, contempt of Parents and Superiors, and an indulgence of Polygamy, (or having many wives) and rash and causeless Divorces, etc. Exod. 4, 16. He shall be to thee a Mouth, and thou shalt be to him a God (we translate instead of a Mouth, and instead of a God) the Chald. renders it for a Prince or Captain, that is, thou shalt be his chief Magistrate, telling him what he shall say to the People. So God speaks to Moses, Exod. 7.1. See I have made thee a God unto Pharaoh, the explication follows, ver. 2. Thou shalt speak all that I command thee, and Aaron thy Brother shall speak unto Pharaoh. Moses is called a God because of the Commission or Embassy he had, to perform in those wonderful works before Pharaoh— So Judges are (in the Hebrew) called Gods, Exod. 21.6. and 22.8, 9, 28. So 1 Sam. 28.13. That spectrum or apparition in the likeness of Samuel, is so called, Psal 82.1. He judgeth among the Gods, that is, among the Judges. See ver. 6. I have said ye are Gods, from which Christ argues, John 10.34, 35, 36. that he was much more the Son of God. See Psal. 138.1, 4. Psal. 119.46. I will speak of thy Testimony before Kings and be not ashamed: which Kings are elsewhere called Gods, etc. It is also attributed to [Idols] Exod. 23.24. Esa. 36.18. But 'tis by a Metonymy of the Adjunct, by which the opinion of men is put for the thing itself, as chap. 4. before-going. For Idols are really things of no value, as Leu. 19.4. Psal. 97.7. Esa. 10.10. and 19.3. Yea, no Gods, 2 Chron. 13.9. (1 Cor. 8.4. an Idol is nothing in the World) but they are Worshipped by Idolaters as Gods, or at best by them they pretend to Worship God. Hence they are called Gods with the addition of another word, as Exod. 20.3. Strange Gods, Deut. 5.7. Josh. 23.16. Gods besides the Lord, Exod. 22.20. Molten Gods, Leu. 19.14. New Gods, Judg. 5.8. The Greek name of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Theos) which is metaphorically ascribed to the Devil, 2 Cor. 4.4. The God of this World hath blinded the minds of them which believe not, etc. For as the the true God administers the Kingdom of Grace to such as believe in him, and is by them religiously Worshipped: So Satan infuses his malignity into unbelievers, Eph. 2.2, 3.) who obey his Will, Command, and Seduction. Upon which Erasmus in his Annotations says thus— The Devil is not really a God, but he is so to them, who prefer him before Christ, just as to covetous men their Money or Mammon is a God, and to their Heirs their Luxury is a God, and (homo homini Deus) a man is a God to a man, as the proverb runs. And in his paraphrase— Whatsoever any person hearkens to, (obeys or prefers) before or more than God, makes that his God. This name is also attributed to the Belly, Phil. 3.19. Whose God is their Belly, that is, such as account their chief good and felicity to consist in the satisfaction of the desires of the Flesh, and prosperity in this World, without suffering any persecution for the sake of Christ. Whatsoever any person puts the chiefest value upon, is to him a God, if he slights the true God.— In the New Testament also the Name of God is attributed to [Idols,] Act. 7.43.— 14.11. by a metonymy, as was said of the Name Elohim, by the opinion of men. as Gal. 4.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (me phusei ontes theoi) qui natura non sunt Dii, who by nature are not Gods, (but by the depraved imagination of Idolaters) 1 Cor. 8.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (legomenoi Theoi) who are called Gods (by Idolatrous men) but are not really so— And to these that one and true God is opposed, ver. 6. So much for the Name of God. To which metaphor some refer when the Names of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Elohim) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Jehovah) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (El) are added in the room of an Epithet for Divine, Chief, or most Excellent— vid. Gram. Sacr. p. 58. seqq. Gram. Sacr. p. 58. As to the [Actions] of God, the word [Creation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Bara) properly signifies to make any thing of nothing, which God alone can do— But metaphorically it is Translated to the other great works of God, as Exod. 34.10. I will do marvels, which were not created in the whole Earth, etc. That is such wonders, and so many, as never yet were done in the World, Numb. 16.30. If the Lord will create a Creation (so the Hebrew) that is, if he will afford a New, and Unheard of miracle, such as was the swallowing up of the Earth, which then happened to the seditions. See Esa. 45.8. More especially it is taken for the Restauration and Renovation of men, whether in this Life by the Word and Faith; or in the future, by a clear and beatifical vision of God, Psal. 51.10. Create in me a clean Heart, the explication, and renew a right spirit within me— 'Tis as well the work of God to create a pure heart, that is, to convert and regenerate a man, cleanse him from sin, justify, and save him, as 'tis to create him. The impurity, therefore, of our hearts can with no humane strength or art be purged away, but we have need of the Creator's work, and the Redeemers virtue, and power to make us New Creatures, John 1.12. But to as many as received him, to them gave he power to become the Sons of God, even to them that believe on his Name. Psal. 102.18. And the People that shall be created, shall praise the Lord, that is, the Church that shall be restored and gathered by Christ. For this Psalm treats of that and his Kingdom, of grace, as is alleged, Heb. 1.10, 11, 12.— Esa. 65.18. Be you glad and rejoice for ever in that which I create: For behold, I create Jerusalem a rejoicing and her people a joy. That he speaks of the Glory of Christ's Kingdom and Church here, is evident by the following verses; for its restitution and the whole celestial Administration is expressed by the Word Creation, to indicate the Omnipotency and most powerful operation of Christ— ver. 17. There is mention of the Creation of a New Heaven, and a New Earth, in the same sense, which promise shall be most perfectly fulfilled in Eternal Life, as Esa. 66.22. and 2 Pet. 3.13.— Eph. 2.10. For we are his Workmanship, Created in Christ Jesus unto Good works, etc. that is, regenerated and renewed in the Image of God. See Psal. 100.3. Esa. 29.23. etc. This is that New Creature of whom it is said, 2 Cor. 5.17. If any man be in Christ he is a New Creature, that is, he is renewed by the Holy Spirit, to lead a new and Holy Life in the Faith of Christ▪ What is corrupt in man by sin, is restored and reformed by Regeneration and Renovation— and so the Image in which man was at first created, but lost it because of his sin, begins to be restored— very fitly therefore is the Regeneration and Renovation of a man expressed by the term Creation, for God alone is the Author and Cause of both. Of Metaphors taken from Angels. THE Creatures of God are divided into invisible, and visible— The invisible are Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (asomatoi) without bodies, and by them we understand Angels, because being in their own nature incorporeal, they cannot be seen by humane Eyes— The visible are whatsoever things have an existence in this whole universe, whether they be simple or mixed bodies. There are Good, and Bad Angels, and from both; some, though not many metaphors are taken. 1. From the good Angels, some think that the Ministers of the Gospel are by a metaphor called Angels, Judg. 2.1. Hag. 1.13. Mal. 2.7.— 3.1 Matth. 11.10. Mark. 1.2. Luk. 7.27. 1 Cor. 11.10. Rev. 1.20. and 2.1, 8, 12, 18. and 3.1, 7, 14. and hence not improperly imply an analogy, from the Holy Angels of God to the Prophets, and other Preachers of the Word. But the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Maleac) and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Angelos) being an indifferent and common noun, They are called Cherubims from the Hebrew word Rabcabh to ride because the Lord rid betwixt them, Psal. 18.10. denoting any Messenger or Legate, it is better to understand that term properly, because Ministers of the Gospel are really, and not metaphorically Gods Ministers. Exod. 28.14. The King of Tyrus, is called by a metaphor, the anointed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (cherub) by which term Angels are called Gen. 3.24. and Ezek. 28.14. The covering cherub. As if God had said, as Angels amongst created things are by Nature and Ministry Commissioned by me for the protection of men, so thou (King of Tyrus) didst in thine own conceit and fancy Judge thyself. This metaphor alludes to Gen. 3.24. As Junius and Tremellius in their notes say— This is a most elegant description of that Royal Majesty, by comparing it to that Cherub, which was placed by God in the Garden of Eden, Gen. 3.24. For as an Angel was appointed to keep that Garden, and armed with that flaming Sword which turned every way, it was a terror to all, so thou King of Tyrus, since the Kingdom became thine, didst fancy thyself to equal the Angels of God in Glory. Some think it has respect to those Angelical figures placed in the Sanctuary, Exod. 25.20. covering the Mercy Seat. Riding upon a cherub is attributed to God, Psal. 18.10. 2 Sam. 22.11. When the speech is of Winds, Storms, Clouds and Tempests, to which this name is ascribed by reason of their vehement swiftness, and dreadful effects. The Chald. renders it— And he is revealed in his Magnificence upon most swift Cherubs, and he is led in strength upon the Wings of the Wind. 2. As to what respects evil Angels or Devils, Christ calls Peter Satan, when he would dissuade him from suffering, Matth. 16.23. Mark 8.33. Get thee behind me Satan. Erasm. paraphrase. Some take this as a Noun appellative, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Satan) signifies any adversary, as if Christ had said— Give over to contradict the Will of my Father: 'tis thy part to follow, not to go before. Now thou gainsayest, studying to hinder what will save mankind, what the Father will have done, and what becomes me to do. Thou desirest to be a partaker of the Kingdom, and yet thou hinderest me, that am hastening willingly to the Cross whereby it is to be purchased; where you see me go (viz. the Kingdom of Heaven) there you ought also to bend your course. Thou dost not yet savour of God, but led by humane affections, resist the Divine Will. Hinder me not therefore, thou unprofitable monitor, but follow behind me, and rather act the part of a Disciple then a Master. But because our Saviour uses not the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (antikeimenos) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (antidikos) which signifies an adversary or opposer, but the Hebrew or Syriack, Satan, by which always the Devil is understood in the New Testament, and Christ uses the same phrase to the Devil, Luke 4.8. it is more rightly said that Christ calls Peter, Satan by a metaphor, because in his opposition he acted the Devil's part, in giving Satanical Counsel directly contrary to the Will of God— From whence Luther fairly infers this maxim, Tom. 4. lat. fol. 363. that whatsoever Peter, with the universal College of Apostles speaks from his own sense (in Divine matters) and not by Divine Authority and Revelation (as ver. 16.17, 18.) is to be accounted Diabolical and Opposite to Christ— See 1 Cor. 3.11.— 16.22. Gal. 1.8, 9 2 Pet. 1.19, 20. etc. And then he adds— That Christ in this passage with Peter and his Apostles, prefigured the future History of his whole Church, to wit, that there should be some true confessors of Christ, viz. Good Bishops and Martyrs, who should confess and Preach Christ the Son of the Living God purely, by the example of Peter speaking from the Revelation of the Father— But because the same Peter and the Apostles a little after savour of the Flesh, yea, and (as Christ says) become Satan's, it signifies that after the Successors of the Apostles and good Bishops, there would come Devilish Bishops: And that at length he that would usurp the title of Peter's sole and only Successor, should follow Satan as his Father for Revelation, and would seek not the Kingdom of God, but of the World. Which Prophecy we see most palpably and horribly fulfilled, so far Luther. John 6.70. Christ calls Judas Iscariot a Devil; because he was like him in Lies and Treachery, and so signally malicious that the Scripture says, he was of the Devil, John 8.44. 1 John 3.8. And the Son of the Devil, Act. 13.10. Metaphors taken from Heaven. COrporeal or Bodily Creatures, according to their Physical distinction are either simple, or mixed, and compounded. The simple are Heaven and the Elements, or the Ethereal and Elementary Region of the World. Heaven properly signifies that outermost celestial body that encloses or compasses the Elements, and is the receptacle of the Stars and Constellations, Gen. 1.8, 14▪ etc. Gen. 15.5. Psal. 8.3. and 19.1.5. Esa. 14.13. Also the Airy Region which is above us, and this either in conjunction with the Ethereal or Starry Heaven, Gen. 1.6, 7, 8, 9 (where by the mention of the waters being gathered together in one place under the Heavens, is intimated, that also, to be a Heaven, which is next and immediately above them, which is the lower Region of the Air) or separately from it, and so only the Air, Leu. 26.19. Deut. 28.23. 1 King. 8.35. 2 Chron. 7.13. Job 1.16.— 2.12 Psal. 8▪ 8. Matth. 6.26. Luke 9.54.— 12.56. But metaphorically Heaven is taken. 1. For Divine Glory, and infinite Majesty, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (phos aprositon) light inaccessible (or which none can approach to, 1 Tim. 6.16. By reason of similitude, from the greatness, splendour, beauty and elegancy of Heaven— to which we may refer the words of Bonaventure, Corpus quod est sursum, dicitur Caelum, etc. The Body which is above is called Heaven, because it is capacious, lib. sentent. didst 2. n. 33. secret, and quiet; and because this threefold propriety is found in the celsitude of the Divinity, it is therefore called Heaven; it is capacious in the immensity of Power, secret in the depth of knowledge, and quiet in the tranquillity of delight. This is superior to all Heavens, not by situation but dignity, and greater than every Heaven, not by extension, but from his own immensity, by which he is beyond all, but not excluded, etc. So it is taken when God is said to dwell in Heaven, Psal. 2.4. 1 King. 8.39.43. etc. So Deut. 26.15. Look down from thy Holy Habitation from Heaven, and bless thy people, etc. So it is said of Christ that he came down from Heaven, John 3.13.— 6.33, 50, 51. 1 Cor. 15.47. That is, he went forth from that inaccessible Light of Divine Majesty, and manifested himself in the Flesh. And the same Throne of Majesty is in the Heavens, Heb. 8.1. and 1.3. to which Christ (as God-man) in his state of exaltation went. See John 17.5. Heb. 7.26. Made higher than the Heavens, Eph. 4.10. Ascended up far above all Heavens, that he might fill all things. See Psal. 8.1, 2. and 108.5. etc. By which places, not so much the height of the place, as the sublimity of the Divine Majesty is expressed. 2. Heaven is metaphorically taken for the spiritual Kingdom of God, and that state of happiness wherein he manifests and communicates himself to Angels and Men— And that is, (1.) Of Grace, viz. The gathering and gracious Government of the Church Militant in this Life, to which belongs the appellation of the Kingdom of Heaven oftentimes attributed to the Church, Matth. 13.11, 24, 31, 33. and 20.1. and 22.1. etc. So when it is said to plant a Heaven, Esa. 51.16. and to create a New Heaven, Esa. 65.17. By which phrases the Restauration of the Church by Christ is noted, which is begun in this Life, and completed in Eternity, 2. Pet. 3.13. The Reason of the Comparison is, because as the natural Heaven is very far distant from the Earth, so the ways of God in ruling his Church, and giving blessedness to believers do exceedingly surpass the manner of Earthly Administrations, Esa. 55.9. And as in the natural Heaven all things are in the exactest order, full of Light and radiance: So God in his Church, is the God of order and peace, 1 Cor. 14.33. Leading, Teaching, and saving his people by a most convenient order of mediums, and that by the Light of his saving Word. (2.) Of Glory, viz. The Eternal and unspeakable felicity of Angels and Holy men, in the beholding and perfect fruition of the glorious God. To which belong those phrases, Matth. 18.10. Their Angels in Heaven behold the face of my Father— the speech is of the Angels appointed as keepers of the little ones— By which it appears that the Angels though acting on Earth for the good of Christians are nevertheless really in Heaven, that is, in a celestial state of blessedness, Matth. 6.20. Treasures are said to be laid up in Heaven, Luke 8.22. To have treasures in Heaven, Phil. 3.20. To have our Conversation in Heaven— By which phrases Faith and Christian Hope aspiring and tending to Eternal blessedness is to be understood. From this Heaven Satan is said to fall like Lightning, Luke 10.18. Satan (says) Illyricus) fell not from a place, but from his degrees of dignity— to wit from the favour of God and spiritual Blessedness, into the greatest wickedness, punishments and eternal and spiritual calamities. Of the scope of these words of Christ, Erasmus says thus— Jesus that he might fortify their Mines, against that disease of vain glory, which even the Saints are sometimes tainted with, proposes the example of Lucifer to them, who for his pride was suddenly cast down from so great felicity— I saw (says he) Satan falling from Heaven like Lightning. His dignity in Heaven was very eminent, and yet for the swelling pride of his mind is flung from the highest (glory) to the lowest (wretchedness) how much more ought you to beware of pride who carry a mortal body about you, obnoxious to all perils. But others understand this of the power and efficacy of Christ, which by the Preaching of the Apostles he put forth, to which Satan against his Will was forced to give way, and was (as it were) cast down from the height of that power which he exercised over men. In [Heaven,] we are also to consider the Ornaments of it, as the luminaries as they are called, Gen. 1.14. The Sun, Moon, and Stars which are the Organs of Light,— The Sun and Moon constantly shining do metaphorically denote eternal blessedness in Heaven. Thy Sun shall no more go down, neither shall thy Moon withdraw itself— Esa. 60.20. the explication follows, For the Lord shall be thine Everlasting Lights, and the days of thy Mourning shall be ended. See Rev. 22.5. Such things as concern the state of the Church in this Life, and Heaven are mixed in this chapter of Esaiah, as an accurate inspection into it, will show. The Chald. in Translating these words of the Sun and Moon, does (not unelegantly) expound them thy Kingdom shall no longer be abolished, nor thy Glory transferred. The Light of the Sun denotes prosperity, as shall be showed hereafter; therefore on the contrary the setting or darkness of the Sun metaphorically denotes calamity, sorrow and misery, Jer. 15.9. Her Sun is gone down while it was yet day. Chald. their glory is translated in their Life time— that unexpected and most heavy calamities are treated of here, the foregoing and following verses show. Amos 8.9. I will cause the Sun to go down at Noon, and I will darken the Earth in a clear day, that is, I will suddenly overwhelm you with heavy strokes and calamities. So Micah 3.6. Joel 2.10. and 3.4. Esa. 13.10. On the other side an Increase of the Sun and Moon's Light, metaphorically signifies great spiritual happiness, Esa. 30.26. The light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold, as the light of seven days, etc. As if he had said, the help which I will afford you shall be so great and illustrious, that in that time the two luminaries of the World the Sun and Moon (as if they would congratulate the Deliverance of the People) will be more cheerful and more shining than they were wont to be. Some refer this to an Hyperbole. By the Name of [Stars] illustrious and principal men are understood, Dan. 8.10. And it (viz. that little horn by which Antiochus is understood) waxed great even to the Host of Heaven, and it cast down some of the Host and of the Stars to the ground, and stamped upon them. By the Host of Heaven the People of God or the Church sometimes circumscribed in Judea is understood; but by Stars, the Princes or chief men, who by their administration in the Church or Commonwealth were of more eminency than others, are noted, hence in ver. 24. it is so expounded, he shall destroy the mighty and the holy people— that is, he shall destroy the highest and the lowest. See 1 Macchab. 1.25. 2. By the Name of [Stars] the Teachers of the Word of God, and Church Rulers are figured, Rev. 1.15, 20. and 2.1. Which consideration fairly leads us to know. A parallel between Stars and Ministers of the Gospel. (1.) Their Lord and Master, whose Countenance is said to shine as the Sun in its strength, Rev. 1.16. 1. As the Sun communicates his light to the Stars in Heaven: So Christ the Sun of Righteousness, Mal. 4.2. imparts the light of saving knowledge to his faithful Servants, 2 Cor. 4.6. 2. The Lord brings forth the Host of the Stars by number, and calleth them all by Names, Esa. 40.26. So Christ leads forth his Ministers in his Church as a sacred Host, against Satan and the World, and calleth them also by Name, Ps. 68.11. (2.) Their Office: God placed the Stars in the Firmament, to enlighten the Earth, Gen. 1.17. 3. The light of Doctrine which the Ministers bring to the Church is from heaven, and taken out of the heavenly and divine Word alone, 2 Pet. 1.16.19. which is sweeter than honey to the souls of such as are taught of God, Psal. 19.10. Psal. 119▪ 103. but to others as Wormwood, Rev. 8.11. Because they taste nothing but bitterness and a denunciation of damnation in it. 4. A Star led the wise men to Christ, Matth. 2.9.— Ministers propose only that end in Preaching, 1 Cor. 2.2. 5. It is said that at the Commandment of the Holy One, Eccles. 43.10. they (viz. the Stars) will stand in their order, and never faint in their Watches— Of the Ministers of the Word it is said Heb. 13.17. That they watch for the Souls of men— Nor ought they to be discouraged in their Watches, nor faint because of the World's ingratitude, but both by doctrine and good example to keep the same order constantly, and so, they shall be quite different from these wand'ring Stars, to whom is reserved the blackness of darkness for ever, Judas ver. 13. They are to take care that all things be done decently and in order in the Church, 1 Cor. 14.40. 6. It is said of the Stars that they fought from Heaven, against the Enemies of the People of God. Judge 5.20. So a most grievous fight against Devils is proposed to the Ministers of the word, Eph. 6.12. Let them look to it therefore, that they manage their warfare rightly, 2 Cor. 10.3, 4, 5. That they may be able to Glory in the Lord, for the heavenly reward that will follow, 2 Tim. 4.7, 8. 7. It is said of the Stars, that together with the Sun and Moon they divide between the day and between the night, and are for Signs, and for seasons, and for days and for years, Gen. 1.14.— So it is the duty of Gospel Ministers to divide between the day and night, light and darkness, that is, to inculcate and diligently show the difference between good and evil, piety, and wickedness, Esa. 5.20. Jer. 15.19. Rom. 13.12, 13. 2 Cor. 6.14, 15. etc. Also to give signs and seasons, that is, to provide so as that the public worship of God be kept up timely and seasonably, and in their Ministerial function to impart their gifts suitable to the wants of the flock in the respective seasons, that so there may be no disorder or confusion— to show also days and nights, that is, to proclaim the acceptable year of our Lord, Esa. 61.2▪ and earnestly to inculcate the appointed day in which the Lord will Judge the World in Righteousness, Acts 17.31. 8. It is said of the Stars that they differ from one another in Glory— So there is a great diversity of the gifts of the spirit in the Ministers of the Word, 1 Cor. 12: 4. etc. 9 All the Stars of light are commanded to praise God, Psal. 148.3. with Job 38.7.— So all the Ministers of the word, what measure of Grace soever they have received, or whatsoever gift they exercise in the Church, aught with ardency of spirit to praise the Lord, to serve him heartily, and without selfishness or envy to preserve mutual Peace and Concord among themselves, and their reward shall be certain if they behave themselves faithfully, and not only in this world, but also in Eternity. 10. Stars were seen by John worn in the Right hand of Christ, Rev. 1.20.— So let the faithful Labourers in the Gospel be certain of a most gracious protection by the omnipotent hand of Christ, Esa. 51.16. etc. and in the Life to come they that turn many unto Righteousness shall shine, as the Stars for ever and ever, Dan. 12.3. So much for Ecclesiastical Stars;— The Stars being obscured, sometimes denote Calamity, Esa. 13.10. Ezek. 32.7. Joel 2.10. as was said before of the Sun and Moon. The brightest Star that shines in our view is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (phosporos) in Latin Lucifer, both which words signify a bringer of light, in Hebrew 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (halal) which signifies to shine; and is metaphorically translated to describe the unexpected ruin and overthrow of the King of Babylon, Esa. 14.12. How art thou fallen from Heaven O Lucifer Son of the morning That Star is called Son of the Morning, because while it accompanies the morning it seems, as it were, to be born of it. It's course is perpetual and constant, so that it was not feared that it should fall from Heaven— And therefore to appearance it seemed impossible and incredible that so great a King, illustrious and splendid in power and Majesty beyond other Kings (as the Morning Star is before other Stars) should fall from his lofty and magnificent grandeur. Pope Gregory upon Ezekiel, and other School Doctors expound this of the Devils fall, because the Prince of Devils is called Lucifer— But this Epithet does not belong to that malignant spirit in this place, for God himself confirms our explication, ver. 4. saying, thou shalt take up this Parable, (Proverb, or Taunting speech for so the Hebrew is) against the King of Babylon, not against the Devil, etc. Where Christ our Saviour is called Lucifer, is expounded before in the chapter that treats of an Anthropopathy Besides the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (after proinos) stella matutina, the Morning Star is a symbol of the glorious light in Eternity, Rev. 2.28. See also Dan. 12.3. 1 Cor. 15.41, 42. Metaphors taken from Light. THere are two principal effects of the Luminaries and ornaments of Heaven, viz. to give light to the World, and distinguish times. In Metaphors taken from light we will distinctly treat of Nouns and Verbs, which are sometimes joined together. Generally light is taken, 1. For Life itself, Job 3.20. Wherefore (has God) given light to the miserable, (so the Hebrew) the explication follows, and Life to the bitter in soul, ver. 21. Which long for Death, but it cometh not. Hence comes the phrase to see the Light, that is, to live, or be born alive, Job 3.16. To walk in the light of the living, that is, to act amongst the living, or to live, either a corporal or spiritual Life in God, Ps. 56.13. So David prays, Ps. 13.3. Lighten mine Eyes, lest I sleep the sleep of Death. 2. For any prosperity and joy of mind arising from thence, Esth. 8.16. The Jews had light and gladness, and Joy and Honour, where the synonymous terms make out that it signifies the eminency of the Jews prosperity, and joy for their Divine deliverance, Job 29.3. By his light I walked through darkness, that is, being free from Calamities I led a happy Life, ver. 24. The light of my countenance they cast not down, that is, they grieved me not, but studied to please and gratify me in all things, Psal. 97.11. Light is sown for the Righteous, the explication follows, and gladness for the upright in heart. The word sowing is also emphatical, as if he had said, 'tis reposited and hidden as seed is in the ground, but in its own time it will certainly come forth. See Esa. 61.11. Col. 3.3, 4. It is sown with the seed of the heavenly word, and a most full and bright harvest of this celestial seed will follow in the Resurrection to eternal Life. So light is also taken, Psal. 112.4. Pro. 13.9. Esa. 45.7. and 58.8. and 59.9. The Reason of the comparison in this and the foregoing passage is to be fought in the profitableness, and pleasure of light, Eccl. 11.7. etc. 3. For the open and manifest state of things, Matth. 10.27. What I tell you in Darkness, that speak ye in the light, another Metaphor of this publication follows, and what ye hear in the ear, that Preach ye upon the house tops. The sense is, you are therefore called by me, that you may Preach publicly to the whole World, what you privately heard from me. So Zeph. 3.5. John 3.21. 1 Cor. 4.5. 4. For Grace, Benevolence or Favour, Prov. 16.15. In the Light of the King's Countenance is Life, the exposition follows, and his favour is as a cloud of the latter Rain. So 'tis taken of God as was said in the chapter of an Anthropopathy. More especially the mystery of Regeneration, Renovation, and Salvation, is frequently expressed by the metaphor of light, and that respecting, 1. The Organical cause, which is the word of God, which is frequently called so, by a Reason deduced from the quality of light, which represents the difference and knowledge of things to the Eyes, Psal. 43.3. Prov. 6.23. Esa. 2.5.— 5.20. 2 Cor. 4.6. 1 John 2.8. Thus the Apostles because of their Preaching the word of God are called the light of the World, Matth. 5.14. and their light is said to shine before men, ver. 16. that is, the light of Doctrine by diligent Preaching, as also the light of a good life and example. 2. The Formal Cause, which is the saving knowledge of Christ and true Faith manifested by love and good Works, Act, 26.18. Eph. 5.8. 1 Pet. 2.9. 1 John 1.7. Hence believers are called Sons of light, Luke 16.8. Eph. 5.8. 1 Thes. 5.5. And good works the Armour of light, Rom. 13.12. 3. The Final Cause, and the last scope and effect of Faith, which is life eternal often noted by the term of Light, Esa. 60.19, 20, John 8.12. Act. 26.23. 2 Tim. 1.10. etc. From these there may be an easy Judgement made of certain Verbs belonging to light. Psal. 13.3. Lighten mine Eyes, lest I sleep the sleep of Death. Verbs. He prays for the light of heavenly wisdom from the Word of God, also the light of watchfulness and circumspection, whereby he may avoid the snares of the Adversary. He alludes to humane sleep which easily overcomes those that sit in darkness, or shut their Eyes— whereas if the light shines in our Eyes we can hardly sleep. Psal. 19.8. The Commandment of the Lord is pure enlightening the Eyes, that is, the mind, by giving understanding and knowledge as well of the Divine Will, as of our own corruption, and prudence in the management of affairs, that a man may not belike a brute, which is void of rational intellectuals; Psal. 34.6. They looked on him and were enlightened, that is, believers were made glad by the Lord by his gracious and saving deliverance, lest they should be dejected and derided by the wicked. See Prov. 4.18, 19 Eccl. 8.1. with 2 Cor. 3.18. Esa. 60.5. John 7.37, 38, 39 John 1.9. That (viz. Christ) was the true light, which lighteth every man that cometh (or coming) into the World— Upon these words Erasmus very fairly paraprases. In this darkness of the World, men eminent for holiness shined, as little Stars in the thick obscurity of night, and as it were through a Cloud showed some light, but only to the Jews and the adjacent parts. But this true light imparted its splendour not to a single Nation only but to all men, that come into this dark World— He came, that by a Gospel Faith he should shine in and give light to the Hearts of all men in the World— No Scythian, no Jew, no Spaniard, no Goth, no Britain, is excluded, neither King nor Servant. There is a sufficiency of light for all, and if they remain in darkness. it is not the lights fault but their own, who perversely love darkness and abhor the light— He shines to all▪ lest any one should have a pretext of excuse; for if they perish, they do it wilfully and knowingly, as if one would dispute against the Sunshine at Noon, and will not lift up his Eyes to be confuted, etc. 2 Cor. 4.6. There is an eminent description of spiritual illumination. See Eph. 3.8, 9 To light by way of privation is opposed sometimes a [Shadow, Shadow. ] which is light hindered from a total shining, by the interposition of some body. This metaphorically signifies protection and defence against adversaries of any sort, as a shade defends from the Sun's intemperate aed scorching heat, Esa. 16.3.— 30.2, 3. Lam. 4.20. etc. For so 'tis attributed to God as before chap. 8. towards the end. But where the Ceremonies and Types of the Old Testament are called Shadows with respect to Christ, Col. 2.17. Heb. 10.1. It is not to be understood that they are naturally so, but artificially and like a picture, for Painters first draw a shadow or or an umbratile kind of delineation, and afterwards perfect their picture with lively colours, the former vanishing out of sight. So it was with the sacrifices and Ceremonies of the Ancients, which figured Christ, and ceased when he came— which explication is evident by the opposition of Shadows, and the very Image of things, Heb. 10.1. Sometimes, Mists, Fogs, and Darkness are opposed to light, which hide the splendour and beauty of things, and hinder men from making, a right distinction separation or definition of objects, begetting disturbance and confusion in the mind, and contain in themselves nothing pleasing or laudable and therefore signify evil in Scripture. But because there is the same Reason of contraries, (which mutually answer each other) we shall be able by the consideration of light, to pass a judgement upon its opposite. 1. As light signifies Life, so darkness and a shadow metaphorically denote Death; Job 10.21. Before I go, whence I shall not return, to the land of darkness, and the shadow of Death: ver. 22. A Land of darkness, as the gloominess of the shadow of Death and without order and it shineth as darkness. This is a periphrasis of Death and the Grave.— Psal. 88.12. Shall thy wonders be known in the dark? See ver. 10.11. and Job 28.3. 2. As light signifies Prosperity and Joy; so darkness denotes evils, unhappiness and calamity, and consequently that sorrow, mourning, and grief that follows. See Job 5.14.— 15.22.— 17.12.— 18.5, 6. Psal. 44.19. and 88.18. and 143.3. Esa. 5.30.— 47.5.— 50.10.— 59.9. Jerem. 8.21.— 13.16 Lam. 3.2, 6. Ezek. 32.8. Joel 2.2.— 3.4. Amos 5.18. Micah 7.8. Nahum. 1.8. Zeph. 1.15. etc. 3. As light is put for that which is manifest and apparent, so darkness is put for that which is hidden, secret and unknown, Job 12.22. Eccl. 6.4. Esa. 45.19. Matth. 10.27. See John 3.20, 21. Eph. 5.11, 12.13. So obscure, or the meanest sort of men, is put for such as are of no eminent note or fame, Prov. 22.29. More especially as the mystery of Regeneration and the restoring of man to Eternal Salvation is expressed by light, so by opposition darkness denotes a state of corruption, sin, and damnation, and that also with respect to, (1.) The Organical cause, which is the Truth revealed in the word of God, in which respect, darkness signifies errors, lies and perverse doctrines, Esa. 5.20. and 9.2. and 60. (with 2, 3.) John 12.35. Rom. 1.21, 22. Although by way of consequence the things which follow are also noted in these places. (2.) The Formal Cause, which is the knowledge of Christ, and Faith which works by piety.— in which respect darkness signifies infidelity and an indulgence in sin, Psal. 82.5. Prov. 2.13. John 1.5. and 3.19. Act. 26.18. Rom. 13.12. 2 Cor. 6.14. Eph. 4.17, 18, 19 and 5.8, 11. 1 John 1.6. and 2.9, 11. Although the antecedent member is also noted in these sayings, all infidelity, impiety, and sins arising from ignorance and errors in Doctrine. (3. The Final Cause and last effect; in this respect darkness signifies eternal death and damnation, Matth. 8.12. and 22.13. 2 Pet. 2.4. Judas ver. 6. And whereas the Devil is the Author of all those evils, he with his whole infernal Society are called the power of Darkness, Luke 22.53. Eph. 6.12. Col. 1.13. Metaphors taken from Time. THE other effect of the luminaries of Heaven, is the differencing of Time, from which differences some Metaphors are deduced. Day. (1.) A [Day] is taken for the profit and benefit of the time allotted or granted by God, 1 Sam. 25.8. We come in a good Day, that is, seasonable and for our profit, your preparation and store being such as that you can relieve our want, John 9.4. I must work the works of him that sent me, while it is day, that is, while the allotted season lasts, for that purpose given by Heaven. Upon which Erasmus paraphrases, I am therefore sent into the World, that I should by Deeds of this kind purchase Glory for God, by convincing unbelievers that I speak true, that they may believe, and be cured of their blindness. This Command I must diligently follow, while it is day; for men that have any thing to do, work by day, the night being unseasonable for labour, in the mean while therefore, while the present day affords an opportunity of acting what is necessary for the obtaining of eternal Life I must not give over. For the Night is coming wherein men neither will nor can work. See Luke 13.31, 33. John 11.9, 10. and 12.35. Rom. 13.11, 12, 13. 2 Cor. 6.2. 2. For the knowledge of God and the season of grace, Rom. 13.12. The night is far spent, the day is at hand— Here is an opposition between an unconverted state, which is compared to night, and a state of Conversion to the Kingdom of Christ, which he calls Day, for the reason before given, 1 Thess. 5.5, 8. Ye are the Children of light, and children of the day: We are not of the Night, nor of darkness— But let us who are of the day be sober— In this text there is an elegant Antanaclasis— for the word Day, ver. 2.4. is to be understood of the day of Judgement, and ver. 5. of the gift of Gospel restauration by Christ, to which ver. 7. the mention of the natural night opposite to the Day is subjoined, 2 Pet. 1.19. until the Day-dawn arise, etc. here life and eternal Glory seem to be noted, that in the words of the Apostle there may be an opposition between this Life, and that which is to come, this life being compared to an obscure place which needs a Candle to light it (which Candle is the Prophetical Revelations) but life to come is compared to a clear Day, in which Christ our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (phosporos or) light-bringer shall illuminate the Eyes of believers with a most full and bright radiance. And thus the great perfection of the Prophetical Scriptures (as also of the Apostolical, which are exactly conformable to them, and as it were an explanatory light to them) is proved, because most sufficient (with the help of Divine Grace,) for the obtaining of Everlasting life, etc. The parts of the day are the Morning, Noon, and Evening, Psal. 55.17. Evening and Morning and at Noon will I pray, etc. The morning season metaphorically denotes diligence, sedulity and care, because men rise early to go about such business as they are careful of, and are much upon their hearts, Job 8.5. Psal. 5.3. and 92.2. and 101.8. Prov. 8.17. 2 Chron. 36.15. Jer. 35.4. Zeph. 3.5, 7. The Watchman said the morning cometh, and also the Night, etc. Morning Some understand that the morning is here put put for Prosperity, as if he had said to Dumah or the Idumeans, The yoke of the Israelites being shaken off of thy Neck (as it is said, Gen. 27.42. You shall enjoy liberty, prosperity, and plenty of good things: But another Calamity hangs over thee from the Assyrian by which, as with the darkness of night thou shalt be obscured. Others take the word morning properly, but not unlike the former sense; the morning indeed comes, (as ye ask ver. 11. watchmans what of the night? that is, when shall the day-dawn come? And what will happen then?) But together with it, that night comes, which is more dark and terrible. For when the days are calamitous, there arises with the Sun, as it were, a new light, yet ending in a night more full of calamity than the former. Illyricus, says, Although the Morning properly taken will come, yet the metaphorical morning will not come, but it will be a metaphorical Night. The Chald. takes it metaphorically, but applies it more generally; thus it paraphrases the whole verse— The Prophet said there is a reward provided) for the just and vengeance for the wicked, if you will repent, do it, while you may. Esa. 47.11. Therefore shall evil come upon thee, the morning thereof thou knowest not (so the Hebrew) that is, whose sudden coming or beginning thou that shalt not at first mind, as in the morning betimes, the Sun rises, and darts out its beams upon a sudden. Some think that the Prophet derides the vanity of the Chaldean Astrologers. Others thus, the morning or day break gives an indication of the Suns coming, so this evil that was to come upon Babylon was not without its marks and tokens that went before it, which were as illustrious as the dawn that ushers in or harbingers the day. But not known to Babylon because of its blindness and conceited security, Host 10.15. In a morning shall the King of Babylon be utterly cut off, that is, swiftly and suddenly. He speaks of Hosea the Son of Elah, 2 Kings 17.1, 5. etc. This term moreover denotes divine grace to believers, because of the beauty and sweetness of the springing and arriving light. Ps 110.3. From the womb of the morning, etc. For as the morning brings the beginning of day light after the tedious sadness of a dark night, and is no little comfort to them (especially if sick) that are weary of darkness, and earnestly long for day, so the grace of divine consolation does wonderfully recreate and refresh the hearts of such as are troubled and afflicted, etc. Of which take two examples, Psal. 110.3. From the Womb of the morning, thou hast the Dew of— Of which place many have said many things. It is certainly to be expounded by a metaphor, denoting the Grace of God given in his Word, which is compared to the Morning, Esa. 58.8. Hosea. 6.3. A Womb is attributed to the morning, because of the mystery of God in his spiritual begetting of his Children— The unfolding of this Trope is thus, as the Dew by a wonderful and invisible way, as it were, born of the Womb of the morning, that is, it plentifully falls at that time, without any help or assistance of man, Job 38.28. So by the grace and mercy of God, and by the power of his heavenly word, (but in a far more abstruse and mystical manner) the youth of the Messiah, that is, that willing people in the day of his power. and in the beauties of holiness, of which the Psalmist speaks in the same verse. See Psal, 22.30, 31. Ps. 87.4, 5. Esa. 53.10. and 54.1. Micah 5.7. John 1.12, 13. and 3.5, 8. Jam. 1.18. etc. Esa. 8.20. Who have no Morning etc. The other place is Esa. 8.20. where the morning is put for the grace of God, and that comfort and peace of spirit which flows from it, the words in Hebrew are, because there is no morning in him— But Interpreters do not agree whether this is to be understood of men, or the perverse Doctrines of such as consulted them that pretended to foretell things to come, by a devilish or familiar Spirit. If it be referred to men, it bears this sense— To the Law and to the Testimony: If they speak not according to this word, they shall have no morning that is true light. This is true in itself, but the letter of the text is not altogether conformable to it, for it is not in the plural to them, but in the singular to him (or it.) But others expound this text better thus— * Note that this explication of the Hebrew text which is word for word as here Englished. [To the Law and the Testimony] that is, recourse must be had, thither for the Law and Testimony must be consulted according to the Will of God, [otherwise] (that is, if they do not speak the truth of Divine Grace there) [let them speak,] an Ironical concession joined with indignation: let them speak, because they will not do otherwise, though seriously and frequently admonished, let them speak (I say) according to this word, (viz.) in which there is no morning] that is, no light of Divine Grace or Comfort, ver. 21. And let him pass through it (the Earth) hardly bestead and hungry (the singular for the plural) and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their King and their God, etc. Now whereas the Prophet calls this speech of that wicked People, (viz. that they were to seek Council of them that had familiar Spirits, etc. and not of the Law and Testimony) a word without a morning, or void of the light of divine Grace and Consolation, it certainly follows according to the intention of the Prophet, that that morning of Grace and Comfort is to be found in that word of the Law and Testimony alone, with sure and safe counsel in Tribulations and Afflictions, which to distressed minds is like the morning sweetness, or the pleasure of a lovely dayspring. Such as neglect or reject this Word, walk in darkness, and are involved in errors, and perish everlastingly. The other Interpretation in substance agrees with this. [Noon] is taken for things most evident, Deut. 28.29. The Latins have a Proverb, meridiana lux, Noon light, which is put for a most clear and evident thing. There is a comparison with the Noon time, when there is mention made of the light and splendour of felicity, Job 11.17. And (thy) time shall arise above the Noon day, (so the Hebrew) that is, thy most illustrious Glory shall shine all round or about thee. See Psal. 37.6. The [Evening] is elegantly opposed to the [Morning,] when the speech is of the vicissitude of Calamities and Comforts which God observes in Believers, Psal. 30 5. Weep may endure for a night (or as the Hebrew, may lodge for an Evening) but joy (cometh) in the Morning: that is, the Godly are compelled to weep in the darkness of the Cross and Sufferings, but the most joyful morning and light of Divine help will come again. See John 16.20, 22. Psal. 126.5, 6. So the word Vesperascens drawing towards an Evening, is used for ceasing, Esa. 24.11. The Sunsetting in the Evening leaves the darkness of night to succeed it, so when joy ceases it leaves Calamity and Mourning. To the day is opposed [Night] by the same Reason almost as darkness is, Night. which in a Moonless Night and cloudy sky invade us, Job 17.12. They change the Night into day: The light (they said) is near because of darkness; he speaks of his thoughts, which ver. A 1. he called the possessions of his heart, because of his hope and expectation of good as Christ commands us, Luke 21.19. In patience (and hope) to possess our souls— Therefore he said that his Thoughts or Possessions of his heart were broken of, denoting that all hope of good perished; and then adds that the same cogitations turned night into day, and that light was near (with respect to those dark dispensations—) that is, he certainly hoped that those Calamities (which he compares to an obscure night) should be turned into prosperity, which he shows by the word Day, and that the light of long expected peace is near. This explication agrees with what follows, ver. 13. If I wait, the Grave is mine house, etc. ver. 15. And where is now my hope? As for my hope who shall see it? ver. 16. They shall go down to the bars of the pit, when (our) rest together is in the dust: As if he had said, my expected hopes together with my body shall ere long be carried to the Grave, and expire with this Life, Job 35.10. But he said not where is God thy maker? Who giveth Songs in the Night; that is, who in adversity giveth help and deliverance, for which Praise and Glory becomes due to him. See Micah 3.6. etc. Sometimes the Night signifies the Reign or Dominion of Impiety and Hell, Rom. 13.12. But what we find, 1 Thes. 5 7. (For they that sleep, sleep in the Night, and they that are drunken are drunken in the Night,) is understood by some of natural sleep and night, but others interpret it of spiritual sleep, that is, carnal security in wickedness (Rom. 13.11. Eph. 5.14.) and the night of infernal power. Erasmus in his paraphrase elegantly joins both, and thus unfolds this Apostolical text— The Day (of the last Judgement) is to be dreaded by those, who are blinded by vice, and lead a life like Nights— But you that are Brethren are not to fear it, because it shall not find you unprovided; for all you that follow Christ do not belong to the Kingdom of darkness but to the Kingdom of light and God, especially if in piety and reality ye walk close to the rule of your Profession, and so live as that it may appear, that ye watch in the light and not snort in darkness. There if we would not be oppressed, let us not sleep as others do who have not known the light of Christ: But let us be watchful and sober, having always a circumspect mind, that we admit not any thing through incogitancy, which may prove offensive to the Eyes of God or men. For as such as sleep a natural sleep, do it by night, and such as be drunk with wine, are usually so in the night; so they that sleep in sin, are involved in darkness of mind, and such as are drunk with carnal desires and delights (so called) are entangled in the mists of a dark mind. But it becomes us to whom the light of the Gospel day hath shined, to be sober and watchful, etc. Metaphors taken from Fire. SO much for Heaven and what belongs to it. We shall now treat of the Elements which are four, viz. Fire, Air, Water and Earth, and produce what metaphors are taken from them. The Metaphors taken from Fire shall be considered with respect to its quality and effects, viz. 1. It's clearness, purity, splendour and other Attributes, and in that respect it is translated to Angels, Psal. 104.4. Heb. 1.7. Fire in its efficacy of acting and penetrating, in agility and celerity is eminent before other Creatures of God, which qualities may be fitly applied to those holy Ministers of God. The Fire always moves upwards: So all the actions of Angels tend to the Glory of God. By a flame of Fire, Charity or Love is signified, Eccl. 8.6. Angels are wholly inflamed with a Divine Love. From Fire Angels are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphim, that is, flaming or fiery from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saraph, in Latin, incendit, cremavit, in English, he burned. Arias Montanus * In lib. Joseph. S●●de ar●●ano S●●rmone pag. 13. says that Seraphim signifies purity from any spot, filth, or heaviness, for so Fire is, and therefore those Ministers of God, which Esaias saw to have a purging and purifying efficacy, in their divine ministrations for the profit of men, Esa. 6. ver. 3.6, 7. In that Vision one of the Seraphims exercised his purifying virtue, by applying the external symbol of a live Coal to the Prophets Lips. Musculus in his Comment says, That this Vision of Angels standing about the Lord sitting in his Throne, was in Fire, that they may be called burning (Seraphims) which is very suitable to the thing in agitation. The Lord was angry with his wicked and rebellious people. To judge whom he sat in his judicatory Throne. And therefore as that great Session and Tribunal is an argument of his wrath, so the fiery appearance of his ministering Angels betokens his dreadful Anger, for that conflagration which was to consume the wicked, was then and there a burning. 2. [Fire] also denotes the Word of the Gospel of Christ published among the Gentiles, Luke 12.49. In treating of this we must have respect to the virtue and efficacy of Fire— as well to its shining and enlightening quality (wherein it agrees with what we said about light which betokens conversion and the mystery of Salvation) as also its kindling quality, for the Word of Christ kindles the Love of God, Holiness, and heavenly desires in the Hearts of men, to which is referred Jer. 20.9. Luke 24.32. And the appearance of the Holy Spirit in the likeness of Fire, Acts 2.3. Matth. 3.11. And lastly its consuming and destroying quality— For the Word of Christ shall consume all its adversaries, Judge, Condemn, and Destroy them, John 12.48. To which may be reduced, Jer. 5.14. and 23.29. To this Divine Fire, there seems to be another strange Fire opposed (as in the Type, Leu. 10.1.) viz. of false Doctrine and humane Traditions, Esa. 50.11. Behold all ye that kindle a Fire, that compass yourselves about with sparks; walk in the light of your Fire, and in the sparks that ye have kindled, etc. Junius and Tremellius upon the place say— That Christ in this place convinces the proud Spirit of the Pharisees, and almost the whole Jewish Church of impiety, because in their spiritual darkness they went about to kindle lights for themselves, neglecting the light of God's Word, and that Gospel illumination which Christ offered them, etc. They esteemed that a profitable Fire and light, which really brought the Fire of divine Wrath and Eternal Damnation upon them. 3. Because of its burning quality Fire is attributed to them who bring perdition, hurt, loss, or utter destruction; hence Fire is said to be before God the just Judge, and avenger of his Enemies, Psal. 50.3. and 97.3. Esa. 26.11. and 29.6. and 30.33. and 66.15, 16, 24. 2 Thes. 1.7, 8. But there is no doubt but in these and other places respect is had to Hell-fire, Clau. Script. p. 404. of which Illyricus says, in the description of Hell and Eternal punishments, the Scripture frequently inculcates that there is an Eternal and unquenchable Fire or Brimstone, whether there be really any material Fire, or that something bitter and direful is metaphorically signified is left to inquiry, because in this Life there is nothing more violent, more tormenting or more terrible than a raging and prevailing Fire.— But it is far better to endeavour the avoiding of that hellish Fire, then in a Spirit of Contention to be too curiously inquisitive into its Nature. Hither must be referred those places where by the term (Fire) we are to understand invading Enemies and desolating Wars, Psal. 78.63. Esa. 42.25. Jer. 48.45. and 50.32. Ezek. 21.32. and 30.8 (in which place the Chaldee for Fire, puts a people strong like fire) Amos 1.4, 7, 10, 12, 14. and 2.2, 5. Some think there may be a Synecdoche, because Wars for the most part are managed by Fire and Flame. It is also attributed to other things, by means of which terror, hurt, and death are brought upon any, as Judg. 9.15, 20. Esa. 33.11, 12. Obad. ver. 18. James 3.5, 6. Judas ver. 23. See Prov. 26.23. and compare Jer. 51.58. Heb. 2.13. Joel 1.20. together. 4. It agrees to this, that Fire generally denotes any adversities which are the effects of Divine Wrath, as also Calamities and Afflictions, as Psal. 66.12. and 140.10. Esa. 9.18, 19 and 10.16. and 24.6.15. and 43.2. Lam. 1.13. and 4.11. By which signification sometimes respect is had to the purifying quality of Fire, for God tries and cleanses believers by Crosses and Calamities, as Gold is tried in the Fire, Zach. 13.9. 1 Pet. 4.12. See also Psal. 17.3. and 66.10. 1 Pet. 1.6, 7. To this also are the two following texts referred, Mark 9.49. For every one shall be salted with Fire, and every sacrifice shall be salted with salt— The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (kai) and is frequently put for as, or, even as,— It is therefore an inversed similitude which is to be resolved in this sense— As every sacrifice in the Old Testament was wont to be salted with salt by the appointment of God, Leu. 2.13. So every man that would avoid sin, (or offences) and Hell-fire, the consequence of it (as appears by the foregoing verses, which have a coherence with this) must be salted with a certain wholesome Fire, that is, seasoned by Crosses and Afflictions: Or, this Fire will have the same efficacy on him, as salt has on flesh, viz. to preserve him from the putrefaction of security in sin. Elegantly therefore is salting attributed to Fire, and both are joined to denote the Mystery of the Cross: Because there is an agreement betwixt those two, both causing pain, and both abstracting and consuming that which is corrupt or putrified; as also because they were joined together in sacrifices▪ Scaliger in his notes thinks that this should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, every sacrifice shall be salted, that it may be the same with what follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every oblation shall be salted with salt, because Leu. 2.13. There is a Repartition of the same. The other place is 1 Cor. 3.13, 14, 15. Upon which Chemnitius thus expresses himself— There is a Fire of probation (or trial) sent by God, either by outward Troubles, or inward Temptations, or by a clearer manifestation of Truth by the Word, that they, should not remain in the darkness of Error and Ignorance, who hold the fundamental Articles of Truth, but that such opinions as are disagreeable to the Foundation shall be purged away, either in Life, or at the hour of Death. Some by the terms Day and Fire, understand Truth shining from the Word of God by the Holy Spirit, and enlightening the mind, Mal. 3.3. But others, the Day, and Fire, of the last Judgement, 2 Thes. ●●. 8. Of which obscure place, we are not concerned here to treat much. But the Reader may peruse, Tom. 8. locorum. Theolog. Dn. D. Gerhardi, de morte Sect. 254. seqq. To the Element of Fire belong other, Other Nouns. things which bear Analogy or Relation to it, as well Nouns, as Verbs. Of Nouns a [Flame] by a metaphor signifies a bright and shining blade, or plate of that form, as Judg. 3.22. 1 Sam. 17.7. (where what we Translate Spearshead, is in the Hebrew spears-flame) So Job 39.3. The flame of the Spear (we Translate it the glittering spear— So also a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flame is attributed to the Sword which turned every way, with which the Cherubims, (which were the keepers of Paradise) were armed Gen. 3.24. See Esa. 13.8. Cant. 8.6. Love is called the flame of the Lord, that is, such as the Lord by the light of his Spirit kindles so, as that it shall last perpetually— And for its continual energy, because it always tends upwards, and darts its splendour and increases that way, what are the properties of a natural Flame of Fire, agree also to Love, Esa. 47.14. A Flame signifies most heavy punishments inflicted by God. [Lantern, Candle, and Lamp,] (1.) Denote Prosperity, and a happy success of things, Job 29.3. Psal. 18.28. Hence the extinction or putting out of a Candle or Lamp, signifies approaching adversities, Job 21.17. Prov. 13.9.— 20.20. (2.) It more especially denotes the happiness of a Kingdom or Government, 2 Sam. 21.17. Thou shalt go no more out with us to Battle, that thou quench not the Candle (or Lamp) of Israel— the sense is, lest thou beest slain, and the Kingdom of Israel and its tranqui●●lity perish. So the conservation of David's Kingdom in his Posterity is called a Lamp or Candle, 1 King. 11.36. and 15.4. 2 King 8 19 2 Chron. 21.7. Psal. 132.17. In which last place there is respect had to Christ, the Heavenly King, and David's Son according to the Flesh. Some refer to this head, Numb. 21.30. And their Lamp perished from Hesbon to Dibon (so the Hebrew) that is, their Kingdom or Sovereignty. (3.) This word is elegantly translated to signify the Word of God, Psal. 119: 105. Prov. 6.23. 2 Pet. 1.19. Of which we have treated before in the chapter of an Anthropopathy▪ John the Baptist, that eminent Preacher of the Word of God, and forerunner of Christ is called a burning and shining Candle, John 5.35. For between him (who was a Candle lighted by the Divine Wisdom) and Christ, the true light of the World there is a manifest difference put, John 1.8, 9 To this Notion, that passage which our Saviour inculcates, Luke 12.35. is very agreeable, viz. Let your Loins be girded about, and your Candles (so the Greek) burning, by which phrase the serious study of Watchfulness and Holiness is commanded, in pursuance to God's prescriptions. [Burning Coals] sometimes denote Calamities, and grievous punishments, Psal. 140.10. See Esa. 47.14. Sometimes they signify Lightning, Psal. 18.8. An only Son is called a Coal, 2 Sam. 14.7. Because as Coals raked up in ashes are (as it were) a seed of Fire, so that one Son would be a means to propagate a posterity and continue a Family, so that it should not be wholly extinguished, Prov. 25.21. and Rom. 12.20. It is said that when we do good to an Enemy we heap Coals of Fire upon his head, that is, it will aggravate that guilt which shall bring severer vengeance upon him because of his causeless and ungrateful malice to such as do him good. A [Coal] is put for the Plague or any disease, that is, fiery and inflamed like a burning Coals, Deut. 32.24. Hab. 35. For Arrows which grow hot by motion, and pierce like Fire, Psal 76.3. For Lightnings which burn like Coals, Psal. 78.48. And for Love that's very fervent, Cant. 8.6. A [Firebrand] (or burning wood taken out of the Fire that it should burn no longer) sometimes denotes contempt, because of the privation of Fire and light) as Esa. 7.4. Let not thy heart be tender (or faint) for the two tails of these smoking Firebrands; as if he had said they are like Firebrands, which (when extinguished) smoke but cannot burn. Neither are they barely called Firebrands, but the tails of Firebrands, as if he had said, they are like brands that are consumed even to the very ends or extremes, which have nothing but smoke the remains of Fire, which shall speedily cease. So it is with Tyrants who oppose Christ and his Gospel, who seem like great Fires to us that in a moment would consume all; but to God and Faith, they are as the tails of smoking Firebrands, who for all their threatening will in a miserable manner at length be destroyed. Yet Jerome in his Comment upon this place gives another Reason why the term tail (which is the extremest member or part of a Beast) is attributed to these two Kings; viz. that in them should be ended the Kingdom of Syria, that is, Damascus, and the Kingdom of Samaria, that is, of the ten Tribes which by another Name were called Ephraim, according to what is related 2 Kings 15.29.— 16.7, 8, 9— 17.5. and the following verses. Sometimes it denotes divine deliverance from evil, as it were from Fire, Zach. 3.2. Is not this a Brand plucked out of the Fire? He speaks of Joshua the High Priest, who by the Favour and Grace of God was delivered from the Babylonian Captivity, came to Jerusalem, restored the Temple, and exercised the Priesthood. See Amos 4.11. Judas ver. 23. etc. Job 12.5. Esa. 42.3. [Smoke] The excrement of Fire, and a sign of it is metaphorically put for punishments inflicted by God, and Calamities, Esa. 14.31. There shall come from the North a smoke— the Chald. renders it vengeance, Revenge— some understand this speech of Vzziah with his Host, who subdued the Philistines, 2 Chron. 26.6, 7. But Jerome in his Comment upon the place by smoke understands the King of Assyria, who amongst other Nations destroyed the Philistines, and he quotes, Jer. 47.2. Smoke is used to signify any Enemy, because it is very swift in invading, very penetrating and searching, and can by none be resisted, and being a certain token of Fire— So the Fire of God's Wrath once kindled smokes after the same manner. See Psal. 37.20. Esa. 65.5.— 34.10 Rev. 14.11. Joel 3.3. Acts 2.19. In which places Smoke is a symbol of Wrath and Divine punishments, etc. Some Verbs belong to this head as to be hot, which is an effect of Anger, which (as Fire) inflames the heart, Deut. 19.6. Psal. 39.5. and 57.4. The Anger of a Godly man, proceeding from an holy zeal against sin is said to burn, 2 Cor. 11.29. The like is said of lustful and depraved affections, 1 Cor. 7.9. So Virgil says, Est mollis flamma medullas, that is, a soft flame eats my Marrow, and elsewhere et caeco carpitur igni, etc.— The Syriack renders it, to burn with lust. Thus the Jews are said to inflame themselves with Idolatry, which is spiritual Whoredom, Esa. 57.5. Whereby they are sharply reproved for their vehement pursuit of Idolatry, which was like burning lust, whereby the Whore is inflamed with desires after the Adulterer, whence ver. 3. they are called the Seed of the Adulterer and Whore To this may be referred what is spoken of Heretics forbidding the use of Marriage viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Having their Consciences seared with an hot Iron, 1. Tim. 4.2. Which imports two things, (1.) The Hurting and wounding of Conscience, as if he had said they teach and compel others to observe such things, which they themselves very well know to be not only impossible but wicked, and therefore their own Consciences reproach and check them for the falsehood of what they deliver and impose, and hence in the same verse, they are said to speak lies in Hypocrisy. (2.) The Cause of that hurt, viz. the heats or burning of various lusts, for both (as I said) are comprehended in that word, for it is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cauter, that is, an instrument whereby stigmatised persons are burnt: which hurts and pains both flesh and skin; and the manner of it is by fire and burning. Besides the Apostle seems to have respect to spiritual Infamy, which cannot but, in a matter of so great moment wound the Conscience, as wicked men that were stigmatised, carried a brand of Infamy about them. Eph. 6.16. Fiery darts, are attributed to the Devil, by which inward Temptations and outward Persecutions, scandals and sins stirred up by the Devil are intimated. There is an emphasis in that word of Paul's Translated from Fire, 2 Tim. 1.6. Wherefore I put thee in remembrance that thou * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, s●●●●tare ignem instar sopiti, etc. stir up the gift of God which is in thee, etc. The Greeks word properly signifies to stir up Fire, lest it go out, that it may flame. Beza upon the place says, The gift of God is a certain live flame kindled in our hearts which the Flesh and Satan endeavour to suffocate or smother, but on the other side we are so much the more concerned to cherish it, and stir it up when it is as it were asleep. Where this Divine little flame is not stirred up, Love or Charity waxes cold, Matth. 24.12. And then the Fountain of Love, which is saving Faith, and external Salvation is lost, etc. Thus Paul exhorts not to quench the Spirit, 1 Thes. 5.19. The saving light of the knowledge of God kindled by the Holy Spirit is extinguished by neglects of the Word of God and devout Prayer; by security, impiety, and ingratitude, hence an exhortation to follow that which was good ver. 15. and to pray without ceasing ver. 17. was premised; and despising prophesyings, that is, the interpretation of the Word of God is immediately prohibited, ver. 20. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaraph, which properly signifies to melt Metals in order to purify them from dross— but is translated by an elegant Metaphor to signify the purification and trial of the Godly, which is done by Crosses and Sufferings. Whence the similitude of melted or burnt Metal is sometimes expressly added, Psal. 66.10. and 105.19. Esa. 1.25. Jer. 9.7. Dan. 11.35. Zach. 13.9. Hence the Furnace where Metals are melted and purified, is put for Afflictions sent by God, Deut. 4.20. 1 Kings 8.51. Jer. 11.4. In which place the Epithet of Iron is added to denote the tribulation, severity or cruel nature of servitude. A passage more notable than the rest we read, Esa. 48.10. Behold I have refined thee, but not with Silver; I have chosen thee in the furnace of affliction; Jehovah intimates that he purges his people moderately and gently, not as Silver or Gold are purged, because such are wont to be most exactly and wholly melted in order to their purifying— as if he had said, I do so temper and qualify corrections, that I suit them rather to your weakness, than proportion them to your Wickedness, I do not deal with you with the utmost severity, for if you should be purged as Silver and Gold from all dross, you should totally perish. See 1 Cor. 10, 13. In general, it is put for the inward proof or trial of the heart which God alone can do, Psal. 26.2. and 17.3. See Prov. 17.3. It is put for outward choice of some from others, which is done by an outward rise, Judg. 7.4. The Word of God is said to be refined or as it were tried in the Fire, 2 Sam 22.31. Psal. 18.30. Prov. 30.5. Psal. 119.140. that is, most pure, most true, and most certain. Which is emphatically declared, Psal. 12.6. The words of the Lord are pure words, as Silver tried in a furnace of Earth, purified seven times— Which passage without doubt respects the quick and lively experience of the Saints, in whose hearts the Truth of God's word is experimentally felt and approved to be of undoubted efficacy, by the Fire of tribulation. Whence some by (Furnace of Earth) understand Godly men, in whom the Words of God are tried. The Furnace burns in the Fire: The Godly are seasoned by the Fire of Afflictions. By the same metaphor the Office of Christ is described. Mal. 3.2, 3. Metaphors taken from Air. THE Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach a Spirit, signifies Air or Wind. And whereas the motion of the Air is uncertain, inconstant and vanishing, and that there is nothing solid or substantial in the Wind, therefore they are metaphorically put to signify things that are vain and vanishing, Job 6.26. Do ye imagine to reprove my words and (turn) the speeches of one that is desperate into Wind? that is, do ye think that I utter vain words, and despise them as things of no weight or sense, Job 15.2. Should a wiseman utter knowledge of Wind? that is, vain as the Wind, which has nothing but an empty sound resolving into Wind— he adds, or fill his belly with the East Wind? that is, admit vain and fluctuating thoughts in his mind inwardly. Eccl. 5.16. What profit hath he that hath laboured for the Wind? that is, who hath heaped together much riches, with great labour which is in vain, when he can have no benefit or profit by them. Jer. 5.13. The Prophets shall become wind, that is, as the Chald. renders it vain, and of no worth, Jer. 22.22. The wind shall eat up all thy Pastors, that is, they shall vanish and perish. So on the other side, It is said Hosea 12.1. Ephraim feedeth on wind, and followeth after the East-wind— the meaning is, that the people of Israel shall feed upon a thing of nothing, viz. They shall commit Idolatry, with great earnestness, which has no soul feeding virtue in it (but the contrary) for it proves as pernicious as it is to follow the East-wind; which is immediately expounded of their making Covenants with the Assyrians, a wicked and Idolatrous people. Micah 2.11. A man walking in the wind and falsehood, is put for a vain and lying person. See Esa. 41.29.— 57.13. Hosea 8.7. To this belong the words of the Apostle, 1 Cor. 14.9. For ye shall speakinto the Air, that is, in vain and to no purpose. He speaks of that Prophesied in the Church in an unknown Tongue, and therefore could not be understood by the hearers, 1 Cor. 9.26. To beat the Air signifies when one undertakes a vain and unprofitable work. The metaphor is taken from men that fight, who when they miss their stroke, spend their strength vainly against the wind or Air, Eph. 4.14. that we henceforth be no more Children, tossed to and fro, and carried about with every wind of Doctrine— by this tossing to and fro of the wind, instability and inconstancy of mind is denoted, a metaphor taken from a Ship which is tossed and driven here and there by the violence of the Winds and waves, as Heb. 13.9. Be not carried about with divers and strange Doctines, for it is a good thing that the heart be established with grace. More because vehement winds are hurtful, therefore Enemies which annoy and commit devastations on the Earth are called by this appellation, especially the East-wind, which blasts Corn, and suffers it not to ripen, and if ripe, scatters and blows it down, Psal. 55.8. Esa. 41.16. Jer. 4.11. and 51.1. Hosea 13.15. Job 27.21. See also Esa. 27.8. Ionas 4.8. Jer. 18.17. etc. Job says of God when he punished him, Job 30.22. Thou listest me up to the wind, thou causest me to ride upon it, and dissolvest my substance, that is, as a Whirlwind scatters chaff or stubble; thou dost variously toss and consume me. To this Class we shall reduce [Meteors,] which are imperfect mixtures condensed in the Ayr. Meteors. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeid, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atmis, signifies a vapour or exhalation, but metaphorically denotes Calamities and Destruction, because such things as evaporate, may be said to perish or be reduced to Nothing: Or as others say, because vapours cause darkness, and obscure the splendour and shining of the Sun, or lastly because vapours beget a certain sweet Dew (commonly called mildew, which is very hurtful to Corn and Plants. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeid a vapour is put for vengenance or destruction, Deut 32.35. Job 18.12.— 21.30. and 30.12. and 31.3, 23. Psal. 18.18. Prov. 1.26. and 6.15. Jer. 18.17. and 46.21. and 49.8.32. Act. 2.19, etc. So it is put for a thing that is frail and vanishing, Jam. 4.14. What is your Life? It is even a vapour, that appeareth for a little time, and then vanisheth away? See Psal. 144.4. A vapour and smoke ascending into the Air, at length vanishes and perishes hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Gnolah) to ascend, sometimes signifies the same with perishing and Death, Deut. 46.4.— 49.4 Psal. 102.24. Jer. 48.15. etc. [Clouds] because of their Divers attributes, have also different metaphorical notations, as 1. Calamities and Ruin, because men are deprived of the light and spendor of the Sun and Firmament by them, and Cloudy days make men dull and Melancholy, Lam. 2.1. How hath the Lord covered the Daughter of Zion with a Cloud in his Anger? Some think that by a tacit Antithesis, allusion is made to the Cloud of Glory which first appeared in Jerusalem at the Dedication of the Temple, 1 Kings 8.10. to which this Cloud and Fog of present Calamity is plainly contrary. Hence a day of Clouds, or a cloudy day, is put for times of calamity, Ezek. 30.3. and 34.12. Joel 2.2. Zeph. 1.15. By which metaphor the Poet said, Tempora si fuerint nubila, solus eris, that is, if times be Cloudy, thou shalt be alone; because seeming Friends will then forsake the distressed. 2. Because of the Number and multitude of the Clouds, for in tempestuous weather a great plenty of thick Clouds appear, Heb. 12.1. Wherhfore seeing we also are compassed about with so great a Cloud of Witnesses, etc. that is, so numerous a company of Witnesses▪ which are like a thick Cloud. He speaks of those Holy men of God mentioned particularly, chap. 11. who by their own example are Testimonies that we are justified, and please God by Faith. Clouds are likewise used in Comparison, Jer. 4.13. Behold he shall come as Clouds; that is, his Army will make a vast appearance. The targum, says, as a Cloud which comes up and covers the Earth. See Ezek. 38.9. In the same sense the Chaldee interprets that passage, Ezek. 30.18. A Cloud shall cover her, (viz. Egypt) thus it renders it— A King with his Hosts shall cover her, as a Cloud which comes up and covers the Earth: This may be also referred to the first signification: For by Clouds and darkness calamity is denoted, whence it is said before at Tehaphnehes also the day shall be restrained, that is, his light. 3. Because of their vanity and inconstancy, as some Clouds seem to promise Rain, but being chased away by the Wind, give none, 2 Pet. 2.17. These are— Clouds that are carried away with a tempest. He speaks of False-Teachers, who fluctuate or are uncertain in their Preachings and Confessions, not affording the Rain of saving Doctrine and Consolation, Judas ver. 12. Such are called Clouds without Water: The Apostle therefore has respect to those Clouds which seem to us to be Rainy, but are condensed exhalations without water, as chap. 4. Sect. 4. before: For False-teachers seem to be Orthodox to many, etc. The other appellations in each text do confirm this Exposition. 4. Their Celerity or Swiftness, because we see the Clouds to be carried under Heaven with very quick speed, as if they did fly, being hurried on by the impetuosity of the Wind, Esa. 19.1. Behold the Lord rideth upon a swift Cloud, and shall come into Egypt, that is, he will speedily and unexpectedly punish the Egyptians as if he did fly upon the Clouds. See Esa. 60.8. Psal. 104.3. Nahum. 1.3. Some think that the Prophet used this phrase because the Egyptians looked upon Clouds of this kind to be ominous, whereas Egypt was not wont to be troubled with Clouds. A [Tempest] (which properly signifies a sudden and very strong Wind or Whirlwind, sometimes accompanied with Thunders, Rain, and Hail) when attributed to God, signifies that his dreadful Wrath and tremendous punishments shall be poured out upon sinners: But if attributed to men, it metaphorically denotes disturbance, and violent invasions. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two principal words in the Hebrew, which are sometimes joined together as (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a whirlwind, or Tempest which denotes the Wrath of God and Punishment, Job 9.17. Psal▪ 83.15 Esa. 41.16. Jer. 23.19. and 30.23. Ezek. 13.11. Amos 1.14. * Et verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procello sum esse. Job 27.21. Psal. 50.3. and 58.9. Zach. 7.10. The Church is said to be tossed with Tempest, (or overwhelmed with whirlwind) Esa. 54.11. that is, it was afflicted and destitute of comfort. The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same signification, Psal. 83.15. Esa. 29.6. Hosea 8.7. Nah. 1.3. Amos 1.14. etc. And Storms (or an horrible, or burning tempest) Psal. 11.6. Whence comes terrors or storms of Famine, Lam. 5.10. that is a most vehement Famine by which men are cruelly agitated and consumed, as if it were by a Whirlwind or Tempest. But if the word be attributed to men, it denotes confusion of mind (as the Air is disturbed and troubled with whirlwinds and storms, 2 Kings 6.11. and an hostile attaque or ruinous invasion, Dan. 11.40. See Psal. 55.3.8. [Thunder] (to which Lightning is joined, because they terrify, penetrate and sometimes destroy the Creatures) is only attributed to God, and by a metaphor signifies, 1. His Majesty and Glory, Psal. 81.7. I answered thee in the secret place of Thunder. The Chald. in a hidden place, in the house of my Majesty, where the spheres of Fire resound before me.— Illyricus: The sense is in my hidden Seat, or hiding place, in a thick Cloud I heard thee in the Red Sea, terrifying the Egyptians with Thunder and Lightning. See Exod. 19.16, 18. Psal. 77.18, 19 2. His Wrath and Punishment, 1 Sam. 2.10. The Adversaries of the Lord shall be broken to pieces: Out of Heaven shall he Thunder upon them, that is, in his Anger he will grievously punish and destroy them. See Esa. 29.6. Psal. 18.8; and the following verses Rev. 16.18, 21. 3. His Word, because in old times Jehovah for the most part made known his Will by Thunder, as in the promulgation of the Law, Exod. 19 his manifestation to Job chap. 37.2. and 38.1. And his voice to Christ, John 12.28, 29. Thunder itself is often called a voice, Exod 9.23. Jer. 10.13. Rev. 4.5. and 6.1. and 10.3. etc. Sometimes the voice of the Lord, Psal. 29.3. etc. Thus the Word of God is styled, with respect to his inward or efficacious decree of Creating things, Psal. 104.7. compared with verses 5, 6. Gen. 1.9. As also with respect to the Gospel of Christ, Psal 68.34. (by the term voice respect is had to the voice of Thunder, Psal. 29.) peruse ver. 12.19. Eph. 4.10.11. To this belongs the Surnames which Christ gave, John and James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sons of Thunder, because they were principal and powerful Preachers of his Word. [Lightning] by a metaphor signifies the bright or furbisht blade of a Lance or Sword, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shines and terrifies like lightning, Ezek. 21.10. Nahum. 3.3. To denote the Anger of God, a glittering Sword is attributed to him by an Anthropopathy, Deut. 32.41. So is a glittering Spear, Hab. 3.11. So it is said Job 20.25. The Lightning cometh (so the Hebrew) that is, as our translation gives it, a glistering Sword— or as Pagninus render Iron (or a Sword) like Lightning. [Hail] likewise (as Thunder and Storms do) carries the notion of Anger, Vengeance and most heavy punishments, and hence in that description of God in his great Majesty and manifestation of his power, and Wrath, Psal. 18.12, 13, 14. Hail is joined with Lightnings and Thunder. Esa. 28.17. And the Hail shall sweep away the Refuge of lies, and the waters shall overflow the hiding place— that is, the vengeance to come shall overthrow the Refuge in which you vainly hope, Just as if a storm of Hail and overflowing of Waters should overthrow and overwhelm the Tents you inhabit in, in the Fields, Esa. 32.19. And it shall Hail in the descent (or steep part) of the wood, and the City shall be utterly abased. This has a coherence with the foregoing description of the celestial happiness of the Godly by an Antithesis: As if he had said, although the whole World (which the Prophet expresses Synecdochically by a wood and City, that is, unmanured and habitable places) should be terrified for their wickedness, or should threaten, yet the Godly shall be preserved safely from all the impending or menacing mischiefs. See Psal. 46.2, 3. and the following verses. [Rain] because it brings great profit to the Earth, and yet if it be immoderate or unseasonable becomes hurtful, is therefore metaphorically used in a twofold manner, viz. in a good and bad sense. Examples of the former are to be seen, Ezek. 22.24. Thou art the Land, which is not cleansed, nor Reigned upon in the Day of Indignation— that is, thou shalt not feel any case or relaxation of the pains or punishments which shall be inflicted on thee from on high.— Ezek. 34.26. The spiritual blessing in the Kingdom of Christ is set down in the similitude of a Shower (or rain) in season (as the fruitfulness of the Earth is ver. 2●●)— Hosea 10.12. It is time to seek the Lord, till he come and Rain Righteousness upon you: Or (as the Hebrew is) wet you with the rain of Righteousness, viz Of Christ the Redeemer and Saviour, the sense and application of whom in the hearts of men, refresh●●, rejoices, and makes them fruitful in good works, as Rain refreshes the Earth and renders it fruitful. The Word is emphatical, and signifies both Raining, and Teaching, (and therefore some translate it, that he may teach you Righteousness) to intimate that true saving Righteousness cannot be obtained but through the Word of God, which is a shower of Rain in season to refresh contrite sinners, and hence it is compared to Rain because of the Rains usefulness, Esa. 55.10, 11. But that it signifies Rain in the place cited the foregoing Allegory of Raining derived from fertilizing the Earth is very clear. See Host 6.3. Zach. 14.7. 2. Examples of the latter are to be read, Job 20.23. When he is about to fill his Belly, God shall cast the fury of his wrath upon him, and shall Rain it upon him while he is eating. By this and the following metaphors the plenty of punishments inflicted on the wicked as the effects of God's Anger are denoted, Psal. 11.6. Upon the wicked he shall Rain snares, Fire and Brimstone, that is, he shall copiously exercise dreadful Judgements upon them. See Eccl. 12.2. Psal. 42.7. Deep calleth unto Deep, at the noise of thy water-spouts. By the Conduits or water conveyances, for so the Word signifies, are understood Clouds which pour down much Rain; the meaning is, that one trouble brings on another; and whilst the former is scarce over, another stands at the door, as if invited or called by the first. And as the Clouds send down great showers upon the Earth with much fierceness and noise, causing hurtful floods and sometimes dangerous deluges: So one Calamity ushers another upon me, so that I am afflicted and terrified with great perils. [Snow] is put for Glory, Prosperity, and Pleasantness of Canaan when delivered from Enemies, Psal. 68.14. and Psal. 51.7. For cleansing from sin. Esa. 1.18. And the eternal felicity of believers. [Dew] which falls from the Air, moistening and fertilizing the Earth, in two places denotes the state of Believers. (1.) In this World as Psal. 110.3. The Dew of Christ's youth is mentioned, that is, the Church of Believers adopted by the Spirit of Christ, which like Dew is born again by the Word and Gospel Ministrations, and may be fitly compared to Dew, because a faithful confession and pious conversation are edifying to others and win them for Christ rendering the Church fruitful as the Dew does the Earth; as also with respect to the mutual commiseration, love, and benefits with which Christians comfort each other, as Dew sweetly refreshes and as it were cheers the Earth when scorched and dried up by the Sun's intemperate heat. See Micah 5.7. Host 14.5. Psal. 33.3. (2.) In the world to come, and Resurrection from the Dead, Esa. 26.19. Thy Dew is as the Dew of herbs— This is an acclamation to God, whose gracious power and most powerful Grace which he exercises in the Resurrection of Believers is called Dew, and compared to the Dew that falls upon herbs: As if he had said, as the Dew of Heaven refreshes and raises up those herbs which were as it were Dead and withered because of the Sun's heat: So thy power, O God, shall raise up and make thy Dead to Live, etc. For the connexion of the whole verse and propriety of the words show that the Resurrection of the Dead is here treated of. The Chaldee interprets it the Dew of Light, which gives the light of eternal blessedness. The paraphrase upon the whole verse is thus— Thou art he which quickens the Dead, thou raisest the bones of their Carcases; they shall live and praise thee before all, who were before converted into dust; because the Dew of light is thy Dew to such as observe thy Law; but the wicked to whom thou gavest power, and yet transgressed thy Law, thou wilt cast in to Hell. Metaphors taken from Water. THese metaphors may be thus distinguished. (1.) Such things as concern the Name or Appellation of Waters. (2.) The Subjects or Things containing Water. (3.) Its Adjuncts or Qualities. (4.) It's Operations or Actions. 1. As to what concerns the first, in Waters two things are especially remarkable, viz. First, Their Plenty, Multitude, and Depth, in which respect they are oftentimes prejudicial and hurtful. Secondly, Their Profit and Usefulness. So that the metaphors deduced from Water signify sometimes good, and sometimes hurt or evil. In the latter sense, (1.) It signifies a strong and numerous People, especially such as invade a Country in an hostile manner, ravaging and spoiling it, Esa. 8.7. Behold the Lord bringeth up upon them the Waters of the River strong and many. The Chald. An host of many people like a rapid and strong River— The interpretation follows, even the King of Assyria and all his power— The Allegory is continued, And he shall come up over all his channels, and go over all his banks, ver. 8. And he shall pass through all Judah, he shall overflow and go over, he shall reach even to the neck. that is, the King of Assyria with his numerous Armies, like swelling and strong waters shall overrun and destroy all; first the land of Israel, and afterwards the Land of Judah, in which those waters are said to overflow even to the Neck; that is, even to Jerusalem, wherein was the head of the Kingdom, by a Prosopopoeia, whereby a Kingdom is compared to a humane body, etc. Jer. 47.2. Thus saith the Lord, Behold waters shall arise up out of the North, and shall be an overflowing flood, and shall overflow the Land and the fullness thereof. Chald. Behold a people shall come from the North, and shall be as a strong flood, and shall pray upon the Earth. The Hosts of the Babylonians are meant. See Esa. 17.12, 13. Ezek 26.3, 19 Where an Hostile people are expressly compared with Water. Also Rev. 17.1, 15. The Vision of a multitude of waters signifies many people. (2.) It denotes any great Calamities and Tribulations, 2 Sam. 22.17. Psal. 18.16. and 32.6. and 66.12. and 124.4, 5. and 144.7. Esa. 28.17. and 43.2. Lam. 3.54. We are also to note, that the most bitter and exquisite passions of our Saviour are metaphorically compared to Deep and overflowing Waters, Psal. 69.2, 3, 14, 15. See Psal. 40.2. See also Psal. 73.10. Some by the Waters of a full Cup would have the same thing understood; but the usual exposition is, that it rather gives a description of the wicked, who enjoy Prosperity and Plenty. And this leads us to the acceptation of water wherein it signifies good, in which as in the foregoing particular we must consider it, (1.) As it refers to Men. (2.) To things themselves. (1.) Water metaphorically signifies posterity, which is propagated from its own stock or head, as water flows from a Fountain, Num. 24, 7. He shall pour the water out of his Buckets, that is, God shall so bless the people of Israel (represented by Jacob) that they shall have a numerous offspring, and increase into a great posterity— Another metaphor taken from water follows— And his Seed shall be in many waters, which the Chaldee expounds of peoples (according to the above signication) thus he paraphrases, a King shall spring up who shall be magnifyed by his Sons, and he shall rule over many people. But R. Salomo says, that this signifies prosperity, as Seed (increases best) that's sown besides the waters. To this sense we are to refer, Esa. 48.1. Hear ye this O house of Jacob? called by the Name of Israel, and are come forth out of the waters of Judah, that is, such as are descended of Jacob and Judah, as from a Fountain; as Deut. 33.28. and Psal. 68.26. (2.) By the metaphor of waters the blessings of God and our Saviour are often noted, as in the chapter of an Anthropopathy. 2. [The Subjects,] or things containing Waters are various. The chief is the [Sea,] which for the plenty of waters, The Sea. the violence or impetuosity of its Waves and Storms, metaphorically denotes a multitude of Enemies, Jer. 51.4. The Sea is come up upon Babylon: She is covered with the multitude of the waves thereof. Chald. The King with his numerous Hosts in plenty like the Sea came up against Babylon— So it is to be understood, Psal. 65.7. and 89.9. and 93.3, 4. See also Esa. 17.12, 13. and 57.20. Jer. 6, 23. and 50.42. Where there is an express comparison. When our iniquities are said to be cast into the depths of the Sea, Micah 7.19. It signifies a total remission and utter oblivion of them. [Waves] of the Sea denote Calamities and Punishments, because they rush upon us and are noxious, as the Waves are troublesome to Ships and Seamen, Psal. 42.7. and 88.7. To which that phrase, Lam. 1.20. and 2.11. Relates Psal. 3. Esa. 57.24. Judas ver. 14. Raging Waves of the Sea, foaming out their own shame. This is spoke of unquiet, untamed, vagabonds, or impetuous violent men, who possessed with a spirit of giddiness by false Doctrine, and wicked lives disturb the Church, and raise scandals. A Metaphor taken from a turbulent and frothing Sea. See the express similitude, Esa. 57.20, 21. To which place the Apostle seems to have respect. [Fluctuating] or being tossed to and fro, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 4.14. is attributed to men unstable in the profession of Christianity. See Jam. 1.6. A [Stream] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Nachal) which runs in a Valley (which is also denoted by the same Hebrew word) and suddenly increases in tempestuous Rainy weather, and brings not only terror but loss and damage to men and other Creatures▪ metaphorically signifies great Afflictions, Terrors, and Dangers, Psal. 18.4. The floods of Belial terrified me. Chald. The multitude of oppressors made me afraid— Junius and Tremellius. The floods of wicked men affrighting me; he compares the persecutions and violence of the wicked who would prosecute him even unto Death to floods, which violently and, ere we are aware, break upon us. Musculus upon the place: This flood of the wicked rightly agrees with the valley of Kidron, that is, the Kingdom of darkness. Psal. 110.7. He shall drink of the Brook in the way— This is diversely expounded, Ps. 110.7. He shall drink of the brook etc. but most fitly of the passion of our Saviour Christ, which is elsewhere compared to Drinking, for the drinking of his Cup is in this place called a drinking of the Brook in the way. By the Brook or Torrent, the multitude and bitterness of Christ's sufferings are noted, and also their Shortness— For these torrents or streams quickly pass away, because they have not their source from a lasting Fountain, but from showers and snow: And therefore it is added, therefore shall he lift up the head, that is, he shall be gloriously delivered from Death and Passion or Suffering, and shall most eminently triumph in the Resurrection. And the Prophet says that Christ should drink [in the way] by which the course of this Earthly Life is signified, which is called the day of the Flesh, Heb. 5.7. Elias when banished and persecuted, and dwelling in a Desert drank of the Brook by the Command of God, 1 Kings 17.4.6. Christ in his passion was placed as it were in a wide Wilderness, and spiritually drank of the greatest Torrent of all tribulations and dolours, which by his passing over the Brook Kedron (which had its name from its blackness and darkness) is noted John 18.1. So much of that. Sometimes a Stream or Brook is taken metaphorically in a good sense, either because of the abundance of Waters, which are transferred to plenty of good things, Job 20.17. By the brooks of Honey and Butter (to which Rivers and Floods are added) is signified a confluence of prosperous, pleasant, and desirable things, even to full satisfaction, Psal. 36.8. God is said to make Believers drink of the Rivers (or Brooks) of his pleasures, that is, to bestow a plenty of blessed, sweet, and heavenly good upon them, which is that life and overplus (or more than abundance) which Christ promised to his Sheep, John 10.10. Prov. 18.4. The Wellspring of Wisdom, is called a flowing Brook, that is, the mouth of a wise man does largely and abundantly utter and Communicate wisdom. See Esa. 66.12 Amos 5.24. where there are express comparisons. Or else the Reason of their being taken in a good sense is because in dry and unwatered Countries, the inundation of Brooks are very seasonable and profitable, Esa. 35.6. In the wilderness waters shall break out, and streams in the Desert. He adds ver. 7. And the parched ground shall become a Pool and the thirsty Land-springs of water. This is a metaphorical description of the blessings of Christ's Kingdom, and with respect to their sweetness and abundance. A [River] if taken in an evil sense, signifies the frequent eruptions and invasions of Enemies, Esa. 18.2. A Nation whose Land the Rivers have spoiled. Here is Divine vengeance foretold upon the wicked Ethiopians, by armed Enemies, who (like mighty currents which none can resist) were to overwhelm their Land▪ Some take this properly because there are frequent inundations in Ethiopia, a Country full of Rivers— Others Metonymically understand it of Enemies, who by the Rivers would invade the Country, as the Turks often do Hungary upon the River Danubius. See Esa. 8.7. If it be taken in a good sense, it denotes the favour and blessing of God, Psal. 46.4. There is a River; the streams whereof shall make glad the City of God. The Holy habitation which God placed in that City, is intimated to be like a most sweet and pleasant River, whose Rivulets or Streams exhilarate and rejoice in the whole City; and therefore it is added, The holy of the Tabernacles of the most High. By [River] Jehovah himself (by his Grace and protection inhabiting there) may aptly be understood; and his streams are the special blessings or benefits we receive from his Divine protection, which flow from his Grace as Rivulets from a River. Neither would it be any error, if it should be referred to the Word of God, for where that is purely taught and flourishes, God himself cannot but be graciously present there, etc. Esa. 41.18. I will open Rivers in High Places, and Fountains in the midst of the Valleys, I will make the wilderness a Pool of water, and the dry Land-springs of water. This is a metaphorical description of the Kingdom of Christ. Brentius upon the place: By this metaphor of the Desert waters, Fountains and Trees (ver. 19) is understood; That God was to give the Gentiles, who are called by the name of dry ground and Desert, a most large and capacious Fountain, that is, the Preaching of his Word in great plenty, that they that are thirsty may drink of the Fountain, that is, Christ and Eternal blessedness. John 7.38. He that believeth on me, as the Scripture saith, out of his belly shall flow Rivers of Living water. John 7.38. out of his Belly shall flow Rivers, etc. Christ speaking of his being to give the Spirit to his believing Apostles by a wonderful effusion (as ver. 39) Therefore flowing of water must be understood, of the plentiful gifts and operations of the Holy Ghost, by which the Apostles and other Ministers by Preaching of the Gospel converted many unto Christ and filled them with living comfort. What Christ adds, viz. as the Scripture saith, belongs to the following words, and the flowing of living waters out of their Bellies is inferred from some certain places of the Old Testament such as Esa. 58.11. Thou shalt be like a watered Garden, and like a spring whose waters lie not, (that is, fail not, or do not wax dry)— Or from the whole substance of the Universal Gospel promises expounded or set forth by the allegory of Rivers, Fountains and Waters, such are, Esa. 44.3. and 49.10. Ezek. 36.25, 26. Joel 3.1. and ●●. 23. Zach. 12.10. and 14.8. But Heinsius elegantly joins the words [as the Scripture saith] with the words immediately going before: He that believeth on me, as the Scripture saith. In Aristarcho sacro p. 406. Christ has respect to that place, Deut. 18.15.18. where the Prophet is promised. Neither was there any place, which was then more in their minds, John 1.21. and 6.14. Act. 3.22. John 6.40.— So that the words which follow [out of his Belly shall flow Rivers of living waters] are really the words of Christ himself as is clear, ver. 39 See John 4.14. so far he. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Peleg) which signifies a Rivulet, River or Stream with a gentle or natural current, is much of the signification of the former, Job 29.6. Rivers of Oil, signifies abundance of good things, Prov. 21.1. The King's heart is in the hand of the Lord, (as) the Rivulets of water, that is, he will incline it, to what he pleases. This similitude shows that Kings are carried with great impetuosity, Illyricus: where their inclinations prompt them. But yet that it is in the power of God to convert them from evil to good, as he dealt with the waters in the beginning, directing the way where every River must run. A [Fountain] is generally taken in a good sense, with respect to Temporals and Spirituals. Examples of the former are, Deut. 33.28. The Fountain of Jacob, that is, the people of Israel, which sprung from Jacob, shall remain like a lasting Fountain, Jer. 9.1. The Eye is called a Fountain (or a vein,) of Tears, that is, it sheds Tears plentifully— See Mark 5.29. Leu. 12.7. and 20.18. etc. Examples of the later are, Psal. 36.9. For with thee is the Fountain of Life, that is, thou, O God, art the cause of all Life and Heavenly blessedness— Psal. 87.7. All my springs, (or Fountains) are in thee— The sense is, That Believers regenerated by the Spirit of God (of whom he speaks ver. 4.5.) should celebrate and sing praises to God in the Kingdom of Christ using this Argument— All the Fountains of our life are in thee, O our Blessed Saviour: Thou alone art the Author, Fountain, and Original of Temporal, Spiritual, and Eternal Life. Prov. 13.14. The Doctrine of the wise is a Fountain of Life, that is, wholesome, or health-bringing, and full of comfort, like a clear Fountain which never wants refreshing or cooling water. The like chap. 10.11. is said of the mouth of a just or Righteous man. And chap. 14.27. Of the fear of the Lord— Whence it is manifest that this is to be understood of the Preaching of the saving Word of God by just and wise men, that is, Believers. The Word of Christ the Saviour is called a Fountain and Spring, Esa. 12.3. (where the word is in the plural Number, to denote abundance) Zach. 13.1. Joel 3.23.— With respect to this saving word the Church of Christ is called A Fountain of Gardens, a Well of living waters, and Streams from Lebanon, Cant. 4.15. Chald. the words of the Law are compared to a Well of Living Waters. This Fountain is only in the Church of Christ, and therefore this Name is also attributed to it, and it is also called a spring shut up (or locked) a Fountain sealed, ver. 12. Because it is sealed and kept by the Holy Spirit through the Word to eternal Salvation, 2 Cor. 1.22. Eph. 1.13. and that in a manner utterly unknown to all humane sense and reason. Peter calls False Teachers, Wells without waters, 2 Pet. 2.17. that is, such as make a specious show of Divine Truth, but really have no Grace, or heavenly Doctrine, God is called the Fountain of Life, but of that we have treated in the chapter of an Anthropopathy. That Life eternal is called Fountains and Springs of Living waters is plain from Esa. 49.10. Rev. 7.17. and 21.6. etc. More especially the Fountain or water of Siloah is memorable, Esa. 8.6. which is called the Dragon or Serpents Well, Neh. 2.13. From its slow stream and windings like a Serpent, whose stream made a Pool, Fountain of Siloah. Neh. 3.15. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Pool of Siloah, John. 9.11. From this Well a Metaphor is taken, Esa. 8.6. Forasmuch as this people despiseth the waters of Shiloah that go softly, etc. By which some understand divine promises given to the Jewish People of a sure defence and protection against their Enemies, in which the Jews having no confidence or acquiescence, betake themselves to the protection of foreign Arms. Others by the waters of Siloah understand the Kingdom of Zion instituted or appointed by God, which was but small and weak in comparison of the Kingdoms of Syria and Israel, as the Fountain glided with an easy and silent current. The Chald. For as much as this people despise the Kingdom of the house of David, leading them quietly, as Siloah flows quietly, etc. Of this Fountain Jerome in his Comment says— that Siloah is a Fountain at the bottom of the Hill Zion, which bubbles out not with continual springs, but at uncertain hours and days, passing through the concaves of the Earth and Dens of hard stone, with much noise, we especially that dwell in this Province cannot doubt. The Fountain Siloah by another name is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gichon, 1 Kings 1.33.38. as appears by the Chald. paraphr. upon the place, which turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siloah. It is called Gichon from breaking or bursting out, hence called a Brook overflowing, 2 Chron. 32.4. it is also observable that Solomon David's Son was anointed King of Israel by this Fountain, so that there is reason for the allusion, that by this Well is meant the Kingdom of the house of David. Brentius upon the place says, metaphor â hujus fontis familiam Davidis intelligit, idquè admodum aptè. Nam Siloah, etc. By the Metaphor of this Fountain, he understands the Family of David, and that in a manner aptly; for Siloah though it comes with a great sound, yet it flows not always but at certain days and hours: And when it bubbles forth, it overflows not the whole Land, it destroys not the Fields, but keeps itself in the Concaves or hollow places of the Earth, without danger to any, but flows almost hiddenly: So is the family of David which for the Government of the Kingdom of Juda was sanctified by God. And although there be a great unlikeness between the Kings of Judah, one being more merciful, more clement, and more godly than another, yet they were tolerable Kings, neither were they hitherto over grievous to the people, but behaved themselves in the administration of the Government modestly and temperately. Yet the common people in Cities and Country desirous of novelty, would rather have strange Kings, though Enemiss, than the poor Family of David which was ordained by God himself to rule that people, etc. It appears in that War, that some would willingly be disengaged from danger, and others resolved to repel it any way, but the Commonalty especially the Husbandmen of Juda would have the Family of David dethroned, and that the King of Israel or the King of Syria should Rule, etc. Against these Esaiah sharply inveighs, and Prophecies that the time will come, that because they would not be contented to live with satisfaction under the peaceable Reign of their own Kings, they should be exposed to endure the storms and bear the scourge of tyrannical, great, and turbulent Enemies. To this interpretation R. Kimchi, Vatablus and Jerome agree. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beer Puteus. A [Well] is sometimes taken in good sense, as Prov. 5.15, 16, 17, 18. Drink waters out of thine own Cistern, and running water out of thine own well— Let thy Fountains be dispersed abroad, and Rivers of waters in the streets, let them be to thee only (so the Hebrew) and not to strangers with thee— let thy Fountain be blessed. This continued metaphor respects Wedlock and its lawful familiarity, Aben Ezra thus expounds it— The sense is that we must keep to our own proper wife, and to no other besides her, and by Fountains dispersed abroad a multitude of Children is noted— Munsterus, the Hebrews expound it, forsake a stranger, and adhere to thy own Wife, then shall thy Fountains multiply abroad, that is, thy Children with honour shall appear in public: For they shall be thine own, whereas if thou goest to another thy Children will be bastards, etc. Others expound this text of two Doctrines proposed to a pious man. First, That he should make good use of his proper goods, and by the blessings of God will augment them, ver. 15, 16, 17, 18. Secondly, That he should live chastely and continently with his own Wife, and abstain from others, ver. 18, 19, etc. Franzius says, Drink water out of thy own Cistern, etc. that is, keep thy Goods for thyself, and thine, and to healp objects of Charity, but do not consume them upon whores, etc. A [Well] is sometimes taken in a bad sense, as great perils and mischief, Psal. 55.23. And thou, O Lord, shall bring them into the Well (so the Hebrew) of destruction— The Chald. into a deep Hell, Psal. 69.16. Let not the well (so the Hebrew) shut its mouth upon me; Chald. Hell. Christ speaks there of his most bitter passion. Jer. 2: 13. Broken Cisterns that will hold no water (out of which fractions the water goes out, as it comes in, sailing the expectation of men that want water) this signifies the Idolatries of Apostasy of the people, to which God the Fountain of living water is opposed. 3. The Qualities of Water, of these we will note two. (1.) It is Fluid and Liquid, and if congealed by cold, Qualities of water. it is resolved and liquifi'd again by heat. Hence a metaphor is taken, for when (to melt) or (to be liquid) is spoke of men, it signifies fear, consternation, anxiety and griefs, Exod. 15.15. Deut. 1.28. and 20.8. Josh. 7.5. (where liquid water is added) Job 7.5. and 9.23. Psal. 75.3. and 107.26. Esa. 10.18. and 13.7. and 31.8. (where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies melting, the Chald. breaking: Consternation for fear. Others render it Tribute, which is the other signification of the word) Esa. 6.4.7. Ezek. 21.15. Job 30.22. So Ovid de Ponto. Sic mea perpetuis liquescant pectora curis. So may my breasts with constant sorrows melt. See Psal. 58.7, 8. and 22.14.15. Where there is an express comparison, Psal. 119.28. My soul melteth (in the Hebrew droppeth) for heaviness, that is, consumes as if it were liquid— the Chald. My soul is sad for sorrow. Some say that this is an hyperbolical description of his Tears, as if his soul were liquid and resolved into weeping. See Job 6.14, 15. Judg. 15.14. (2.) Water is capable of Cold and Heat, Rom. 12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fervent in spirit, by which spiritual ardour and the zeal of Faith and piety is denoted— the Syriack expresses it by a word which signifies boiling water Job 41.22. Ezek. 24.3.5. See Job 30.27. Rev. 3.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know thy works that thou art neither cold nor hot, I would thou wert cold or hot, ver. 16. So that then because thou art lukewarm and neither cold nor hot, I will spew thee out of my mouth— In this text there is a manifest translation from the qualities of water. He calls the Cold such as are without any interest in Christ, or the unconverted; and the Hot he calls such as are endued with the true knowledge of Christ in an eminent degree; and the lukewarm are such as would be called Christians, but do not seriously stand by, or plead the cause of Religion, nor lead a life conformable to their holy profession, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, God loves such as are hot or fervent with the zeal of piety: But the lukewarm who are only Christians in Name, and not in reality, he hates, nor will he reckon them among his, which by a metaphorical allusion to warm water, is here expressed— For by that a man is easily provoked to vomit; so that Christ by the term vomiting expresses that he will reprobate such. Object. But what means this, where he wishes that he were Cold? Does that frame of spirit also please God? Answer. This is to be understood * respective intelligendum. respectively, or by way of Comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Cold, in that, with respect to the lukewarm, are more praise worthy, because they openly profess what they are, not counterfeiting that sanctity which they have not, pretending one thing and doing another, but being under the blindness of a natural state, if they are taught, they frequently amend, and prove good men; whereas the lukewarm, making a specious show, of Godliness, but denying the power, are in afar hopeless condition. The sense therefore is, it is fit that thou be'st put into the extreme degrees, that thou mayest be judged, etc. Prov. 17.27. A man of understanding is of an excellent Spirit, the Hebrew is of a cool spirit, that is, of a sedate and quiet mind who is not easily provoked to be disturbed with the fiery sallies, and intemperate heat of Anger. 4. The Actions of Water, are of two sorts, some, it's own actions, as to break forth, Job 28.4. which signifies abundance of Wealth, and a plentiful offspring, Actions of water. To break out. Gen. 28.14. and 30.43. Exod. 1.12. Job 1.10. Hosea 4.10. Also a publishing of speech, 1 Sam. 3.1. 1 Chron. 13.2. 2 Chron. 31.5. When the waters are said to overflow, it signifies an irruption, or attaques of a multitude of Enemies, and also, the celerity and speed of the invasion. Overflow. Examples of the former are Esa. 8.8. and 28.15.17, 18. Dan. 11.22. Nah. 1.8. Of the latter Psal. 90.5. Esa. 10.22. Jer 8.6. Isa. 22. All Nations shall flow together to it, Jer. 51.44. Micah 4.1. Here the Prophets treat of the Conversion of the Gentiles to Christ, To flow. by a very significant metaphor. In the means of Conversion which is the Evangelical word by his Divine efficacy, the people willingly without any compulsion flock to him. Waters naturally descend, if they are made to ascend, it is by Engines or art, and not from any spontaneous motion or peculiar quality so inclining them; so this people when they tend Sion-wards and ascend that Holy Hill are acted, animated, and strengthened by the aid, art, and efficacy of the Holy Spirit by the Gospel of Christ. In men converted, (1.) This denotes diligence and fervour in piety, as waters gather together with Celerity and Impetuosity. (2). It denotes Frequency and Plenty, as many waters flow together. (3.) It denotes Concord or Agreement as many streams come from divers places and when they meet make up one homogeneous body, whose parts cannot be discerned from each other, etc. See Psal. 19.3. and 79.2.119.171. Prov. 1.23. and 15.2.28. and 18.4. Psal. 45.1. My heart is inditing a good matter, the Hebrew is, my heart boileth or bubbleth up a good word— The LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To bubble. eructavit, prompsit; this is an elegant metaphor of the speech of the heart well premeditated, which by the mouth and lips is uttered as water when it boils, oftentimes bubbles over. To distil. To [Distil] is put for Speech, Doctrine or Prophecy, either because like Rain or Dew it is every moment instilled into the Ears, for all Words and Sentences are not proposed at one and the same time, To drop. but distinctly and as it were by drops: Or because as Rain and Dew, Waters, Refreshes, and Fructifies, the Earth, so does heavenly Doctrine render a soul fruitful, etc. Examples are to be seen, Deut. 32.2. Job 29.22. Ezek. 20.46. and 21.2. Mic. 2.6.11. The Heavens and Skies are said to drop down Righteousness, when God gives blessings from Heaven, Esa. 45.8. See Joel 3.18. Amos 9.13. The Mountains shall drop New-wine, and the Hills flow with milk— by which is understood that plenty of Celestial blessings purchased by the Merits of Christ. Actions of Men about water. Some Actions of a man about waters, as to pour out, which signifies Evil, sometimes with respect to God, when he is said to pour out his wrath, that is, when he grievously punishes, 2 Chron. 12.7. Esa. 42.25. Psal. 79.6. Jer. 42.18. Ezek. 9.8.— 22.23 Dan. 9.11. Lam. 2: 4. Host 5.10. God is said to pour contempt upon Princes, Psal. 107.39, 40. that is, he will divest tyrants of all authority, and make them contemptible in exiles or banishment, as it follows there. See Job 16.13. Psal. 141.8. As it respects men it signifies the evil of guilt and punishment, or afflictions, etc. See examples Job 30.16. Lam. 2.11, 12. Psal. 22.14, 15.73.2. Ezek. 16.15. Sometimes it is taken in a good sense, sometimes of God, sometimes of Man: Of God, as when he is said to pour out his spirit and his grace, when he plentifully bestows the gift of the Holy Ghost upon Believers and exhibits his grace, Esa. 32.15.44.3. Joel 3.1. Zach. 12.10. Act. 2.17, 33. Rom. 5.5. Tit. 3.6. See Psal. 45.3. 1 Sam. 1.15. Psal. 62.8, 9 Lam. 2.19. Job 3.24. To [Wash] and make clean (which is wont to be done with water) is often translated to signify the Justification of sinful man before God, and his sanctification and Renovation. To be washed from sin (as from most fordid filth) is to obtain remission of sins through the Mediator Christ, Psal. 51.8, 9 Esa. 4.4. Ezek. 16.4, 9— 36.25 Act. 22.16. 1 Cor. 6.11. Heb. 10.22. Rev. 1.5.7.14. Or that which is always joined with the antecedent benefit of God, to abstain from sin and practise Holiness and purity of Life, Job 9: 30. Psal. 26.6. Psal. 73.13. Prov. 30.12. Esa. 1.16. Jer. 4.14, Jam. 4.8. etc. Of Metaphors taken from the Earth. IN the Globe of the Earth two things are to be considered, which afford as many metaphorical acceptations. (1.) That it is opposite to Heaven with respect to quantity and qualities. Hence as Heaven denotes the spiritual Kingdom of God, and the state of eternal felicity; so on the contrary the Earth denotes the state of Corruption and Sin in which man after the fall was involved, John 3.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that is of the Earth, is of the Earth, and speaketh of the Earth A very fair Antanaclasis! The first phrase [of the Earth] is properly taken and denotes an Earthly original, that is, to be begotten by a natural man in a natural way (to which is opposed that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, come from above and from heaven. See 1 Cor. 15.47.) The second phrase [of the Earth] metaphorically taken, is to be carnally wise, ignorant of Divine things, lost in sin, and an absolute stranger to heaven and the spiritual Kingdom of God, which elsewhere is phrased, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to mind (that is, only taken care for) Earthly things, Phil. 3.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take care for those things which are of the Flesh, Rom. 8.5. See John 3.6. 1 Cor. 2.14. To which in this place of John, viz. 3.31. is opposed that Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is above all, that is, the heavenly Lord and most Holy God void of all imperfection and worldly spot. The last phrase [to speak of the Earth] is conformable to the first and is to speak those things which are contrary to the Kingdom of God, erroneous and lying. See 1 John 4.3, 5. (To which is opposed that Christ testifies that which he saw and heard, and speaks the words of God, which whosoever receives, he Seals or Witnesses that God is true) the like opposition Christ uses speaking to the carnal Jews, John 8.23. 2. Because the Earth affords men Houses and convenient Habitations, in that respect Eternal Life, and the heaven of the blessed is called a new Earth or Land, Esa. 65.17.22. 2 Pet. 3.13. Rev. 21.1. Because in it are those many Mansions which are provided by Christ for Believers, John 14.2.— In this sense some of the Fathers expound, Matth. 5.5. Blessed are the meek for they shall inherit the Earth. But this may be fitly interpreted of the Earth on which we dwell: For this sentence seems to be borrowed from Psal. 37.11. The meek shall inherit the Earth, and shall delight themselves in the abundance of peace,— The meaning may be, they who do violence to none, and when injured easily forgive, who choose rather to lose their right, then vexatiously to wrangle or contend, who value Concord and Tranquillity of mind before great Estates, to whom a quiet Poverty is more welcome, than brawling Riches, these I say, will truly and with a mind full of tranquillity inhabit and possess this Earth, and in it will enjoy the grace and blessing of God to them and their posterity, whilst the Goods of the wicked are by divine Vengeance scattered as it were into the light Winds, so that these (viz. the meek) are the true possessors of the Land, and as it were the props or pillars that conserve it, whereas the wicked together with the Devils, are but possessors of a bad Faith, and unjust Ravishers, for whose malice every Creature groans, and does as it were tacitly implore Deliverance of the great Creator, Rom. 8.20, 21, 22. etc. So much in general, now we shall briefly show what Metaphors are taken from the several parts of the Earth. As, 1. A [Mountain or Hill] being a more high and elevated part of the Earth metaphorically denotes. Mountains. (1.) Heaven the habitation of God, so called by an Anthropopathy, as he is elsewhere said, to dwell in the highest, Psal. 3.5. I cried unto the Lord with my voice, and he heard me out of his Holy Hill, that is, from Heaven: As if he had said I am cast out from the place of the Terrestrial Sanctuary appointed in Jerusalem, but there is yet an open access to the Holy Hill of God his heavenly habitation, where my Prayers shall be heard, and shall implore the wished help against those rebellious and stubborn Enemies. So Psal. 99.9. Psal. 121.1. and 123.1. and 15.1.— 18.8. 2, Sam. 22.8. 2. [Kingdoms] and [Empires,] which like Mountains have a pre-eminence in the World, Psal. 30.7. Lord by thy favour thou hast made my Mountain to stand strong, that is, thou hast given my Kingdom strength and tranquillity, Psal. 76.4. Thou art more glorious and excellent than the Mountains of prey— that is, the Kingdoms of the wicked, who unjustly plunder and pray upon the World, Jer. 51.25. Behold I am against thee O destroying Mountain, saith the Lord, etc. Illyricus, So he calls Babylon, although it was situate in a plain, because of the loftiness of its Dignity and Power, by which as a very high Mountain it hung over other Cities and People. But others think, that by the vast circuit and thickness of its Walls it rise like a Mountain; for Herodotus, Strabo, Pliny, and Diodorus Siculus affirm that the Walls of Babylon were 50 Cubits thick and 200 Royal Cubits high. And that which is added in the same place, that Babylon should be made a burning Mountain, is to be understood of the rubbish and ruinous heap which was left like a Mountain after the burning of that great City.— Hab. 3.6. The Everlasting Mountains were scattered, and the perpetual Hills did bow, that is, the Kingdoms of the peoples were suddenly shaken and overthrown: He speaks of the blessing of God, which expelled the Canaanites and distributed their Lands to his people by his Ministers Moses and Joshua. See Exod. 15.14. etc. 3. Any proud Enemies of the Kingdom of God, Esa. 2.14. The day (of the Anger) of the Lord— upon all the High Mountains, and upon all the Hills that are lifted up, that is, upon all such as are proud and lifted up because of their power. As appears, ver. 11.12, 17. Also by the Cedars of Lebanon that are lifted up and the Oaks of Bashan, ver. 13. And the High-Towers and fenced Walls, ver. 15. Esa. 40.4. Every Valley shall be exalted, and every Mountain and Hill shall be brought low, etc. This is a metaphorical description of the effect of John Baptists Preaching, of which the Prophet speaks here. In Comment. h. l. Upon which Musculus— The Doctrine of Repentance, humbles Mountains, and Hills, and makes plain the uneven, and crooked, that is, it brings down the proud, depraved, and wicked, And the Consolation of the Kingdom of God, which is joined to the Doctrine of Repentance, lifts up the Valleys, that is, it comforts and refreshes the humble, the poor in spirit and the dejected. The forerunner of the Lord did exactly prosecute both these parts in preparing the way for our Lord, saying, Repent, for the Kingdom of Heaven is at hand, Matth. 3. etc. Esa. 41.15. Thou shalt thresh the Mountains, and beat them small, and shalt make the Hills as chaff, that is, thou shalt destroy thine Enemies though they be most proud and powerful, notwithstanding thou dost seem but as a worm, ver. 14. He speaks by the Spirit to the Church of Christ, which by virtue of the heavenly word, works these things gloriously: The Chald. renders it thou shalt slay those people, destroy their Kingdoms, and make them as chaff. See Zach. 4.7. etc. More especially there is mention of Bashan, Psal. 68.15. which was a mountainous Country, famous for excellent pasture, the Beasts that fed there being very fat, strong, and great— hence the Bulls, Rams, or Heifers of Bashan are metaphorically put for fat, Deut. 32.14. which is also transferred to Men, Psal. 22.12. Strong (Bulls) of Bashan have beset me round, that is, the Enemies of Christ who were strong and fierce, etc. See Amos 4.1. The Oaks of Bashan are used in the like sense, Esa. 2.13. Zach. 11.2. Carmel was a Mountain famous for Fields, Vines, Olive-trees, and Fruit bearing shrubs, and is by a metaphor put for any good and fruitful Country, Esa. 16.10. Jer. 2.7. Some think this Translation is made because of the Etymology of the Word, that alleging that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmel is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerem, vinea, a Vineyard, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenus, full, that is, full of Vineyards. The Word is also Translated to spiritual things, Esa. 32.15. and mention is made of it in the description of the New Testament Church, and its vigour and glory, Esa. 35.2. [Lebanon] a Mountain, denotes the Grandees in the King of Assyria's Army, because of the height, statelyness and plenty of the Trees there, Esa. 10.34. And Lebanon shall fall by a Mighty One, that is, even the stoutest and most valiant in that Army shall be slain by the Angel of the Lord. In the foregoing part of the verse 'tis said, and he shall cut down the thickets of the Forest with Iron, where we are to understand the other part of the Army, who together with their chief Captains and Champions were to be cut off. [Hill] if added to Mountains is sometimes taken metaphorically in the sense given before. Some by Everlasting Hills, Gen. 49.26. Understand Patriarch, Prophets, and illustrious Saints, who exceed others as Hills do Valleys, but it is thought that the phrase unto the utmost bound of the Everlasting Hills, is better expounded unto the end of the World, that is until the Hills be moved, which are always immovable: And by this reason also Esa. 54.10. The Covenant of Divine Grace is compared to Hills and Mountains immovable. A [Rock] (which is a great Stone in height resembling a Mountain) by a Metaphor denotes a firm, stable, or secure place from dangers, Rock. and consequently Refuge and Protection, Psal. 40.2.— and 27.5. and 61.2. Esa. 31.9. and 33.16. Jer. 51.25. etc. A [Den] is a Cavity or hollow place of Stones or great Rocks in which Thiefs and Robbers hide themselves, Den. hence Christ calls the Temple of Jerusalem of a Den of Theives, Matth. 21.13. Mark 11.17. Luke 19.46. which is taken from Jer. 7.11. because of their false Doctrine, perverse lives, oppressions, unrighteousness, etc. Each of which is spiritual Robbery. Neither is the allusion of a Den to that spacious and vast Temple insignificant; for we find recorded by Josephus lib. 14 c. 27. and by Strabo lib. 16. that there were Dens in that Country so great and spacious that 4000 men may at once hide themselves in one of them. A [Valley] because of its lowness and the obscurity of its shade which broken and hanging Hills and trees cause, metaphorically denotes humiliation, griefs, Valley. and oppressions, Esa. 40.4. Luke 3.5. Jerusalem is called the Valley of Visions, Esa. 22.1, Because it was the seminary of the Prophets, etc. Psal. 23.4. Yea though I walk in the Valley of the shadow of Death, I will fear no evil, that is, although I should fall upon the utmost perils of Death— The metaphor is taken from Sheep, who when they stray in those obscure and desolate Valleys are in danger to be destroyed by Ravenous beasts. See Psal. 119.176. I have gone astray like a lost Sheep, etc. Psal. 84.6. Who passing through the Valley of Baca make it a well: The Rain also filleth the Pools— This text in the Hebrew is thus— Passing through the valley of Mulberry-Trees they make him a well, and the Rain with blessings (or most liberally) covereth them, that is, although the Godly (whom ver. 4, 5. he calls blessed because they dwell in the House of the Lord, still praising him, and with a strong Faith cleaving to him, etc.) should be involved in divers calamities (which is metaphorically expressed by passing through the Valley of Mulberry-trees, that being a barren and dry place, Mulberry-trees usually growing in such ground, 2 Sam. 5.22, 23, 24.) yet they trust in God and make him their Well, by whom as from the living stream of Health and Comfort they are abundantly refeshed, raised up and comforted, and as it were with a wholesome Rain made fruitful. It follows ver. 7. That they go from strength to strength; that is, by the Power of God they shall subdue and overcome all Enemies and Evils that annoy them. It follows in the Hebrew thus The God of Gods shall be seen by them in Zion, (that is in the Church of Believers) that is, he will graciously manifest himself to them, both by the Word of Life, and by his excellent help— Compare Psal. 50.23. with this text. There are other valleys metaphorically made use of as, Host 2.15. Valley of Anchor. I will give the valley of Anchor for a door of hope— This is a Promise of Jehovah to the Church; by which phrase the consolation of his spirit in adversity, and the comfort of hope is understood. Anchor signifies perturbation or trouble, and received that name from the great perturbation of the people of Israel, Josh. 7.24, 25, 26. It was in that valley which borders upon Jericho, that they had the first hope of possessing the Land of Canaan. So they believing in the valley of Anchor, that is, being full of trouble and d●●sturbance, they are raised up by a gracious consolation out of God's word, and are comforted by the hope of eternal Life. The Valley of Jehosaphat is put for the Church, Joel 3.2. The valley of Gehinnon or Hinnon from whence Gehenna (put for Hell) comes, afford no other Metaphors. A [Desert] which is a part of the Earth little inhabited, and manured, wanting pleasant Rivers, elegant Trees, Fruits, etc. is often put for the Gentiles, who are strangers to the Kingdom of God, and are destitute of the means of eternal Life— Hence Fountains of Living Waters, and good Trees are promised to the Desert, by which the Calling of the Gentiles to the Kingdom of Christ is intimated, Esa. 35.1, 2. and 41.18, 19 and 43.19, 20. And by those Fountains the saving Doctrine of Christ; but by Trees the Teachers of the Word, and true Believers are to be understood. [The lower parts of the Earth] Psal. 139.15. signify the Mother's Womb, and so the Chaldee translates it. By this phrase we are fairly informed what our original is, viz. the Earth. Some say that the phrase, Eph. 4.9. He also descended into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lowest parts of the Earth, is to be taken in this sense: But this is most properly to be understood of the state of his deep and most profound humiliation; as his ascending on high, is to be understood of the state of his most supereminent exaltation. Brentius upon Act. 1. pag. 19 says— See the miseries and calamities, which man must of necessity endure for his sin, and you will find him as it were in the lowest part of the Earth, what is lower than the pit of Death? What's deeper than Hell? When David said, Out of the depths have I cried to thee O Lord, surely he cries from no other place, than from the sense of Death and Hell, in which for his sins he was comprehended, etc. [The Deep of the Earth] and the terms that are analogical to it as a Pit, an Abyss, or swallowing deep metaphorically denote, 1. The Grievousness of Evils, Miseries, and Calamities, Psal. 55.23. and 71.20. and 88.6. Prov. 22.14. Esa. 24.17, 22. Lam. 4.20. and 3.47, 53. Zach. 9.11. Hence the phrase to dig a pit for another, that is, to conspire mischief, and to fall into the pit he digged for another, that is, to be overwhelmed with the same evil he provided for another. See Psal. 7.15, 16. and 9.15, 16. Prov. 26.28. Jer. 18.20. Psal. 94.12, 13. 2 Thes. 1.5. etc. By Sepulchers which are under the Earth great Calamities are likewise signified, Psal. 86.13. and 88.3, 4. etc. 2. That which is Abstruse, hid, or inscrutable, as an abyss, or bottomless pit, cannot be seen or known through Psal. 36.6. and 92.5. Rom. 11.33. 1 Cor. 2.10. Rev. 2.24. See Esa. 29.15. and 31.6. Host 5..2. and 9.6. 1 Tim. 6.9. etc. From [Mud,] [Dirt,] [Dust,] and [Dung,] also Metaphors are taken which denote 1. Men in a Vile and Contemptible condition, 1 Sam. 2.8. Psal. 113.7. Hither may we refer where the Apostle calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 1 Cor. 4.13. Made as the filth of the World, and the offscouring of all things, because of the ignominy and contempt which he suffered. Erasmus in paraphrase, Others are much honoured by you, but we for your sake to this day, are accounted as the trash of this World, than which nothing can be more abject, or trampled upon. See Lam. 3.45. To which place a great many say the Apostle had respect. 2. Evils and Adversities, Psal. 69.2, 14. Jer. 38.22. Lam. 4.5. 3. Death, or a most ignominious casting away, Psal. 83.10. Which is called the burial of an Ass, Jer. 22.19. See 2 Kings 9.37. Jer. 16.4. etc. 4. A thing had in great esteem among men, but is really vile, sordid, and noxious, Hab. 2.6. That ladeth himself with thick Clay or Mud by this is to be understood a vast power of Riches, which do not profit, but rather prove grand snares and hurtful impediments to the wicked possessors, as if they had been immerged in thick Mud, or should take it along, as their burden. As Mud is an impediment to a Traveller, by how little he can go forward: And by how often he endeavours to dispatch, by so much is he involved in a more dangerous intricacy: So great Wealth, in the way of Godliness are a hindrance to him that sets his heart upon it Mar. 10.23.24. Luk. 8.14. See Esa. 24.20. Phil. 3.8. I count all things but loss— and Dung that I may win Christ— He speaks of those things, which before his Conversion he magnified, and put his confidence, for Salvation, in: But now being converted to Christ, he despises them as the most sordid and vilest things, being not only unprofitable for Salvation, but most pernicious if confided in. Others expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. quae canibus projiciuntur. that which is thrown to dogs— So Suidas takes it. And it is to be noted that in the second verse false Apostles are called Dogs, whose corrupt works the Apostle cautions against. By Mud, Dirt, and other Filth the Members and Apparel of a man are polluted and contaminated; which contamination is brought frequently to denote the Filthy nature of sin, Esa. 64.6. 2 Cor. 7.1. Eph. 5.27. Tit. 1.15. 2 Pet. 2.10, 20. (with ver. 13, 22.) Jud. ver. 23. Jam. 1.21. Rev. 3.4. To this Washing and Cleansing are Contrary, by which the taking away of sin is noted. [The Dust] of the Earth likewise signifies contempt, abjection, misery, and mourning, 1 Sam. 2.8. Job 16.15. Ps. 7.5, 6. Ps. 22.15, 16, 29, 30. and 44.25, 26. and 113.6, 7. Psal. 119.25. Esa. 47.1. and 52.2. Lam. 3.16, 29. [Ashes] In a metaphorical signification and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * pulvis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cinis. allusion of the Name agrees with Dust, with which it is sometimes joined, sometimes not. For the Dust is indeed Ashes, only that is a grosser matter into which a thing burnt is reduced. By this is signified frailty and vileness, Gen. 18.27. Eccles. 10.9. where nevertheless there is respect had to man's first original which was Dust and Ashes— Sometims it signifies great Calamity, and the sadness, and mourning that ensues, Esa. 61.3. Ezek. 28.18. Mal. 4.3. Lam. 3.16. For Mourners were formerly wont to throw Ashes upon. their Heads, yea to lie in it, as appears, 2 Sam. 13.19. Job 2.8. and 42.6. Esa. 58 5. Jer. 6.25. Ezek. 27.30. Jon. 3.6. Matth. 11.21. etc. The same metaphorical signification is in the phrase, to feed on Ashes, Psal. 102.9. I have eaten Ashes like Bread, that is, I am in very great grief or trouble, Esa. 44.20. He feedeth of Ashes, a deceived heart hath turned, him aside— He speaks of the Idol, which can bring nothing but mourning and all evil to its adorers. So much of simple bodies and what bears Analogy with them. Of Compound we will treat in the following Chapters. CHAP. XI. Of Metaphors taken from Minerals, Plants and Living Creatures. COmpound Bodies according to the Physical distinction are either Inanimate or Animate. Inanimate are Metals, Stones, and Concrete Juices, as Salt— Animate are either Vegetative, Sensitive, or Rational. Of the first kind are Plants, or Things growing out of the Earth. Of the second kind, Brutes. Of the third kind Men and Women. Of which distinctly and in Order. Metaphors taken from Inanimate Bodies. Gold. GOLD] metaphorically signifies quoad Naturalia, as it respects Naturals. (1.) A clear and shining liquor like Gold, viz. Pure Oil, Zach. 4.12. (2.) Serenity of Sky, when it is of a yellowish red, Job 37.22. Fair weather cometh out of the North— in the Hebrew 'tis Gold cometh out of the North, that is (as Schindler says) a clear Air without Clouds, or a wind pure as Gold, and purifying the Air, making it as pure as Gold: The North Wind, hence called by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the causer of serenity. The Septuagint rendered it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clouds shining like Gold. As it respects Spirituals, Gold signifies the pure Doctrine of the Gospel, as Silver, and precious Stones do, 1. Cor. 3.12. Also the Grace and benefits of Christ our Saviour; or, which is the same thing, true Wisdom received by the Word of Christ, Rev. 3.18. and even Life Eternal, Rev. 21.18. Silver. [Silver] is taken or put for an excellent or very fair thing, whence the Word of God is said to be as Silver tried in a Furnace of Earth, purified seven times, Psal. 12.6. where respect is had to its great purity. Hence our Saviour is said, Mal. 3.3. To be a Refiner and purifyer of Gold and Silver, that is, to institute a repurgation of his heavenly Doctrine. The phrase in Esa. 1: 22. Thy Silver is become dross, denotes corrupt doctrine, and a depraved Life. The rebellious people of the Jews are called Reprobate Silver, as if it were said, overmuch corrupt, and therefore good for nothing but to be reprobated, or cast away. The Excrements of Silver, as Dross, Tin, and Led denote Idolaters, wicked and reprobate people, Esa. 1.25. (See Psal. 119.119. Prov. 25.4, 5. Ezek 22.18. and the following verses) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fragment, or (by a Syllepsis) fragments, Esa. 1.28. are called the particles or refuse of that dross, with which the Prophet compares the wicked, because, like that, not to be healed, etc. [Brass and Iron,] denote hardness and solidity, Deut. 28.23. Esa. 48.4. Jer. 1.18. Mich. 4.13. Iron also denotes great Troubles and Crosses, if a Furnace (which because of the Fire it contains, is a symbol of Calamity) be added, Deut. 4.20. 1 Kings 8.51. The like is to be understood if it be added to a Yoke, as Deut. 28.48. And to a Rod, Psal. 2.9. each of which by themselves, signify Affliction. There is an obscurer place, Jer. 15.12. Shall Iron break the Northern Iron, and the Steel or Brass, Jer. 15.12. Shall Iron break the Northern Iron expounded which some expound, that the Northern Enemy, viz. The Assyrian Army was plainly invincible. Others on the contrary, that there would assuredly come another Enemy, who should break and chastise the Assyrians, to wit, the Persians, etc. Vatablus chooses the former fence, by the first Iron, understanding the Jews: He compares (says he) the strength of the Jews to pure Iron, and the strength of the Chaldeans to Iron, which is mixed with much steel, and therefore stronger: As if he had said, shall the Jewish Iron Sword break the Chaldean, well tempered with Iron and Steel? No, Iron and Brass, he calls Iron mixed with Brass, that is, Steel. Junius and Tremellius take it as a confirmation of the foregoing promise ver. 11. which God made by the Prophet, that he would defend them from the hostility of the Chaldeans and would make them to entreat them well, and therefore they expound the first Iron, the Chaldeans, and the latter Iron and Brass (that is Steel) from the North or Chalybes, (for there were a people of that Name in the Northern parts of Pontus, from which Chalybes or Steel, took its Name, as Virgil in the 2 Book of his Georgics and Strabo in his 12th. Book of Geography Witness) Jehovah himself; as if he (viz. Jehovah) had said these are Iron, but I who interpose or come to relieve thee, am a Wall of Steel to thee; therefore you have no cause to fear, that you should be broken by those Enemies. It is said Esa. 60.17 For Brass I will bring Gold, and for Iron will bring Silver, and for Wood Brass, and for Stones Iron— which signifies the restauration or Redemption of Mankind, and the Change of the legal into an Evangelical dispensation by the Messiah. A [Stone] if transferred to a Man, sometimes denotes a great stupidity of mind, 1 Sam. 25.37. Sometimes hardness of heart, and the state of the sinner before Conversion to God, Ezek. 11.19. and 36.26. To which the Contrary is, that such as are converted and believe are called living Stones, 1 Pet. 2.5. With respect to Christ who is called the precious and elect Stone, upon which they are spiritually built, Eph. 2.20, 21, 22. etc. This Word (Stone) is also used in a good sense, Gen. 49.24. But his Bow abode in strength, and the Arms of his hands were made strong, by the hands of the mighty God of Jacob, from thence is the Shepherd, the Stone of Israel— that is, Joseph stood and was sent by the most powerful God to feed Israel and his Family as a Pastor, and to prop them as a Stone, to wit, when he supplied and preserved his Father's whole house from Egypt. Some think that this man of God did Prophesy of times to come, and that by Pastors we should understand Prophets, and by a Stone, eminent Kings and Princes that were to come of the Family of Joseph among the People of Israel, which people they were to lead forth, and teach, and to support them, as a Rock or a Foundation Stone supports the Building. It is said Zach. 12.3. That Jerusalem will be made a stone of burden for all people, upon which words Jerome notes, Formerly in little Villages, Little Towns, and little Castles, they were wont to place round Stones of great weight, which the youth for exercise sake, were wont to strive who could lift them highest, some could lift only to their Knees, some to their Navels, some to their Shoulders and Head, Quarries. some (that made an ostentation of their strength) with erected hands, threw them over their, heads, etc. Hence the Prophet alludes (say they), that if any Nations will adventure to assault the Church to remove it from its place, and toss it at their pleasure, they shall sink under their burden, and be even crushed to pieces; even by the power and strength of the chief Cornerstone of the Church, Luke 20.17, 18. From [Quarries] of stone an elegant Metaphor is taken, Esa. 51.1. Look into the Rock whence ye are hewn, and to the hole of the pit whence ye are digged. He speaks of the Godly Israelites sprung from Abraham and Sarah, as ver. 2. The Reason of this metaphorical phrase Junius and Tremellius fairly deduce from the Argument of this chapter— Thus Christ argues, I promise that I will comfort and restore the Church, although it be wasted and almost nothing, ver. 3. and that you may the easilier believe this, remember that you are come of Parents, that had never begot Children, if God by his powerful Word (as a hammer break Stones out of a Rock,) had not done it: And therefore you who are in the same Covenant, are to experience the same virtue and power of God. See Ezek. 4.1. Exod. 24.10. Prov. 17.8.23. More specially there is a metaphorical mention of gems in the description of the Glory and the inward splendour of the Church of Christ, Esa. 54.11. Behold I will lay thy Stones with fair colours, and lay thy Foundations with Saphires— And ver. 12. I will make thy Windows of Crystal, and thy gates of Carbuncles, and all thy borders of pleasant Stones— that this relates to the New Testament times, appears by the following words, ver. 13. And all thy Children shall be taught of the Lord, which words, John 6.44, 45. are cited by Christ, application being made to his Church. It's Foundation is said to be laid in Saphires and Carbuncles, that is, in the true knowledge of Jesus Christ, who is the only foundation of the Church, Matth. 16.16, 18. 1 Cor. 3.12. Esa. 53.11 and withal the most precious and resplendent Gem. It is expounded Isa. 54.14▪ In Righteousness shalt thou be established, which is the Righteousness of Christ applied by true Faith in order to Salvation. Its Windows are said to be of Crystal, by which the Apostles, Evangelists, and other faithful Preachers of the Word of God, and their sacred Preaching of Jesus Christ are to be understood, through which, as by Crystalline and most transparent Windows, heavenly light gets into the Church. Its Gates are said to be of Carbuncles (a Gem of a flaming colour which derives its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ab a●●●ndendo. kindling) by which the continual Preaching of the Word is understood, that door of utterance, Col. 4.3. 1 Cor. 16.9. The Gates that shall be open continually, Esa. 60.11. By which such as enter are enlightened as by a sparkling Gem, and kindled by a Divine Fire, Luke 24.32. Did not our heart burn within us? etc. Lastly all its Borders are said to be of pleasant Stones, that is, most lovely and desirable— By which the amplitude or largeness of the Church of Christ gathered by the Preaching of the Gospel in the whole World, built upon Christ himself and his saving knowledge is understood. But we must observe, that these things are to be most completely fulfilled in the heavenly Jerusalem and life Eternal, as in its description, Rev. 21.10, 11, 18. etc. appears. By the metaphor of a Pearl the saving Word of God is expressed, Matth. 7.6. So the Kingdom of heaven, that is, the Church gathered by the Word, is compared to a Pearl, Matth. 13.45, 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adamas An [Adamant or Diamond] (a precious and most hard Stone) is brought to denote the pravity and diabolical hardness of man's heart, Zach. 7.12. Salt. [Salt] that good Creatures of God, so called by the Evangelist, Luke 14.34. Because of its virtue to preserve from putrefaction, and season, or give a relish unto meat, is by a metaphorical Translation applied sometimes to the Apostles, and other Teachers of the Word of God, Matth. 5.13. whose office it is to take care that by sound Doctrine, and a blameless example of Life, their Auditors be preserved from any Corruption as well in the fundamentals of Religion, as also (as far as may be) from any blemish in external Life and Conversation. For as Salt applied to meat consumes the depraved or corrupt humours, and so preserves from putrefaction; so the Ministers of the Gospel by sound Doctrines, and by a prudent application of legal reprehension preserve men from being putrified in sin, and are instruments to make them savoury, that is, that they may please God, and so obtain (through his mercy in Christ) eternal blessedness. Quemadmodum sal carnes cohibet, etc. Theophilact on Mark. 9.50. says, that as Salt hinders the generation of Worms in Meat: So the Preaching of the Gospel, if quick and home, seasons carnal men so, that the Worm of restlessness shall not generate in them. Sometimes it signifies Wisdom and Prudence, Mark 9.50. Col. 4.6. Upon which Illyricus, Wisdom keeps the Actions, Lives, and Manners of men from any fault, as Salt does flesh and other things: And makes life, manners, and speech grateful and acceptable to all, as Salt gives a grateful relish to meat. To this Speech seasoned with Salt corrupt Communication is opposed, Eph. 4.29. that is, obscene, foolish, or impious talk, which for the want of this spiritual Salt, as it were stinks, and is unsavoury to God and Holy men. What we translate Job 1.22. In all this Job sinned not, nor charged God foolishly, is (word for word) in the Hebrew thus, In all these Job sinned not, nor gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insulsitas, unsavoriness. unsavouriness against God, viz. sinful words, as the Chaldee renders it. Impiety is noted by the same Word, Job 24.12. We have mention of a Covenant of Salt, Numb. 18.19. 2 Chron. 13.5. Which signifies that which is lasting and perpetual, the reason of the Speech is, because things Salted last very long and do not putrify. See Luth, marginal. Scholar in Numb. 18.19. [Sulphur or Brimstone] joined with Fire, denotes most heavy punishments, Deut. 29.23. Job 18.15. Psal. 11.6. Esa. 34.9. Ezek. 38.22. Hence it is put in the description of Hell, Esa. 30.33. Rev. 14.10. and 20.10. and 21.8. All which places (some say) allude to the destruction of Sodom and Gomorrah by Fire and Brimstone, Gen. 19.24. Metaphors taken from Things Growing out of the Earth. THings Growing out of the Earth are to be considered distinctly, with respect to their Parts, as also with respect to their Kind's and Species. The Parts are these, 1. [Seed,] of which a Plant grows, Seed. metaphorically signifies the Word of God by power and virtue of which, a man is New born, and becomes an acceptable Tree or Plant to God, (Esa. 61.3.) 1 Pet. 1.23. Being born again, not of corruptible Seed, but of incorruptible, by the Word of God which liveth, and abideth for ever. 1 John 3.9. Whosoever is born of God, doth not commit sin; for his Seed remaineth in him: And he cannot sin because he is born of God; Which is expounded, Psal. 119.11. Thy Word have I hid in my heart, that I may not sin against thee; and Luke 8.15. But that sown in the good ground, are they, which in an honest and good heart, having heard the Word, keep it, and bring forth with patience. To this may be compared the fifth and 11th. verses of this chapter, where it is expounded, that the Seed is the word of God. By the same metaphor it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sermo insititius, the engrafted word, Jam. 1.21. (mention being made of Regeneration, ver. 18.) that is, which God by the power of his Spirit, does, as it were, sow and Plant in the hearts of men, that it may take root there, and bring forth fruit acceptable to God. (1.) Seed as to outward appearance is but a mean thing, neither is its virtue apparent or visible: So the word of God, is much despised and contemned in the world, 1 Cor. 1.21. 2. Good Seed, cast into good ground, does germinate, and put forth a Plant, by whose virtue and power it continues its kind: So the Word of God, received in a good heart, makes a man such as itself is, that is, spiritual, and quickened with a divine life, because that Seed is Spirit and Life, John 6.63. (3.) That Seed may grow, there is need of the Sun's heat, and Rain or Dew: So God himself gives increase to the seed of the heavenly word, 1 Cor. 3.6, 7. The Sun of Righteousness influences it with its celestial heat, and waters it with the Rain or Dew of its Holy Spirit, Esa. 44.3. etc. When the Verb [To Sow] is attributed to God, To Sow. it denotes a multiplication of blessings to men, Jer. 31.27. Host 2.25. Zach. 10.9. To which the phrase, Nah. 1.14. is contrary, the Lord hath given a Commandment concerning thee, that no more of thy name be sown, that is, thou shalt be slain, and shalt perish without recovery. When attributed to men, it signifies such things as are done in our life time, from which good or evil is to be expected. And so expresses either the exercise or practice of piety or impiety. Examples of the former are to be read, Psal. 126, 5, 6. Prov. 11.8. Host 10.12. 2 Cor. 9.6. Of the latter, Prov. 22.8. Job 4.8. Jer. 4.3 Host 8.7. Of both, Gal. 6.8. etc. When it is said of humane Bodies that they are sown, it denotes their Death and Burial, 1 Cor. 15.42, 43, 44. To which the Resurrection from the Dead is opposed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Apostle metaphorically changes the word speaking ver. 36. Of the Seed as of the Body; but here of the Body as of Seed. A [Root] which is the Basis or lower part of the Plant, and the principle or beginning of accretion is put for any original or foundation of a thing, Deut. 29.18. Esa. 14.30. Rom. 11.16, 17, 18. 1 Tim. 6.10. Heb. 12.5. And for a prosperous state of things, Job 29.19. Hence comes the phrase to take Root or to Root, that is, to be in a good condition, or to multiply or thrive in any outward blessing, Job 5.3. Psal. 80.9. Esa. 27.6. and 37.31. Jer. 12.2. And on the contrary, the drying up of the Root, denotes the destruction of the wicked, Job 18.16. Esa. 5.24. Host 9.16. Mal. 4.1. More specially the Roots of the feet (for so 'tis in the Hebrew, Job 13.29. but in our English Translation, heels of my feet, an exposition rather than a Translation) signify the heels or knuckle bones, because they are the lowest part, as a Root is to a Plant. The Root of Jesse, Esa. 11.1. Seems to note the Patriarches from which Jesse and David were sprung. To be Rooted. To be Rooted is spoke of the Mystery of our Regeneration, and a corroboration or strengthening in Faith and Piety is signified thereby, Eph. 3.18. Col. 2.7. To which we may fitly compare, Job 19.28. But ye should say, why persecute we him, seeing the Root of the matter is found in me? Branch. that is, when Rooted by Faith in God I keep mine integrity, as Junius and Tremellius expound it. A [Branch] with many Synonymous Terms is frequently proposed in Allegories signifying by the similitude of a growing, green, and thriving Tree, Prosperity, and on the contrary by the similitude of a withering Tree, misfortune and calamity, Gen. 49.22. Job 15.32. and 29.19. (where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Branch, as chap. 18.16.) Psal. 80.10, 11. Esa. 25.5. Ezek. 17.6. etc. and 16.10, 11. and 31.3. etc. Mal. 4.1. etc. By the term [Branches] Paul understands the Israelites of that time Rom. 11.16, 17, etc. who were descended (or proceed) of the first Patriarches as from a Root. The Church is called the Branch of Gods planting, Esa. 60.21. Because (as it were planted in Christ the tree of Life,) he has a singular love and care for it, vegetating, comforting and preserving it by his spirit, and at last eternally saving it. Leaf. A [Leaf,] because it easily falls and withers, carries the notion of vileness and vanity, Job 13.25. But in regard the leaves of some Trees are always green, under the similitude of such a Tree, eternal Life is described, Ezek. 47.12. See Rev. 22.2. also the Righteous who are Heirs of eternal Life, Psal. 92.13, 14. With Psal. 1.3. and 52.10. The greeness of leaves is called a budding or germination, which word (viz. * dicitur proprie de terrae naescentibus & plantis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is by a metaphor brought to signify, sometimes natural things, as the hairs of the head and beard, Leu. 13.37. 2 Sam. 10.5. Judg. 16.22. Ezek. 16.7. and 43.19. and 61.11. The word flourishing, reviving, or more properly growing green again, is elegantly translated, Phil. 4.10. to signify the mind of man stirred up by Love and Benevolence to no good. On the contrary to be dried up or withered is put for Death or being taken away, Joel. 1.12. A [Flower] denotes prosperity, Esa. 5.24. See Job 15.33. Job 30.12. But because a Flower is easily cut down, and withered, it is put for any thing that is, frail, uncertain or transitory, Esa. 28.1, 4. Psal. 103.15, 16. Jam. 1▪ 10.11. 1 Pet. 1.24. Esa. 40.6, 7, 8. To [Flourish] is put for a prosperous state of men, Psal. 92.7.12; 13. and 132.18. Prov. 14.11. Esa. 27.6. Host 14.8. See also Esa. 66.14. Ezek. 17.24. What is said Ezek. 7.10. The rod hath blossomed, pride hath budded, is understood by most Interpreters of the King of the Assyrians, now growing to the height of his Empire and authority, and preparing to besiege Jerusalem. The Chald. The Empire flourishes, and the wicked is got up. But Junius and Tremellius refer it to the people of Israel, translating it thus, that Tribe flourishing did bud out pride, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a Rod and a Tribe— to Flourish is also used of Ulcers and Leprosies, Exod. 9.9, 10. Levit. 13.39. etc. [Fruit] the metaphorical acceptation of this word is well known, and obvious every where, viz. that it is put for the consequent or effect of a thing, whether for good or evil. 'Tis put for the consequent reward of Godliness, Psal. 58.11. Verily there is a fruit for the Righteous (so the Hebrew.) The Chald. Certainly there is a good reward for the just. So Esa. 3.10. Heb. 12.11. Jam. 3.18. 'Tis put for the punishment of impiety, Jer. 6.19. Behold I will bring evil upon this people, even the fruit of their thoughts, because they have not harkened unto my words, nor to my Law but rejected it. The Chaldee says, the retribution or reward of their works. Good or evil works are also called Fruits, the good so called Matth. 3.8. (see Act. 26.20.) Rom. 6.22. Gal. 5.22. Eph. 5.9. Phil. 1.11. Bad works. So called Esa 10.12. Jer. 21.14. Rom. 6, 21. The Reason of the Metaphor, is, because Godly and Wicked men are compared to good and bad Trees, of which the one bring forth good, the other bad Fruit, Matth. 3.10. and 7.16. And the following verses, chap. 12.33. Judas ver. 12. Hence the Verb to [Fructify] is put for the Study of Piety and good works, Host 13.15. Luk. 8.16. Rom. 7.4. Col. 1.10. And inasmuch as that is the effect of the Word of God, implanted by Faith in the hearts of men, therefore fructifying is attributed to it, Col. 1.6. Hence the Apostle Paul says Rom. 1.13. Now I would not have you ignorant Brethren, that oftentimes I purposed to come unto you (but was let hitherto) that I might have some fruit among you also (or in you) etc. that is, that it may appear to me when present, to the comfort of my Spirit, that the Gospel is as fruitful among you, as others. As good masters repute that fruit theirs, when their Disciples have commendably profited under their Teachings. On the contrary, to bring forth unto Death, is to be given up to wickedness, and perpetrate all evil works, Rom. 7.5. By another Metaphor the word preached is called the fruit of the Lips, Esa. 57.19: I create the fruit of the Lips, the Chald. the speech of the Lips; as the Verb to fructify is put for speech, Prov. 10.31. Zach. 9.17. to be unfruitful is attributed to such as want Faith, Tit. 3.14. 2 Pet. 1.18. To Evil works, Eph. 5.11. To the Word of God, where it is not rightly received and kept, Matth. 13.22. Mark 4.19. Hitherto we have treated of some parts of things growing out of the Earth: Now we shall proceed. 1. Generally. 2. Specially, of the rest, which we shall reckon in order. A [Plant] if attributed to God, his Church and Believens are to be understood, To plant Esa. 5.7.— 60.21.— 61.3 Ezek. 34.29. Hence Matth. 15.13. Every plant which my heavenly Father hath not planted, shall be rooted up, which denotes such as are Heterodox, impious or hypocritical, in the garden of the Church, or in its outward Communion without the root of the matter. The word Planting attributed to God is sometimes taken generally, and signifies to form or make, Psal. 94.9. He that planted the Ear, sh●●ll he not hear? that is, he that form it. Sometimes specially, and signifies to carry on, bless, and increase with felicity, Exod. 15.17. 2 Sam. 7.10. Psal. 44.3. and 80.9. Esa. 40.24. Jer. 12.2. and 18.9. Ezek. 36.36. Amos 9.15. On the contrary to Pluck up is put for to take away blessing, To pluck up. to destroy and punish, Deut. 29.28. 2 Chron. 7.20. Jer. 18.7. and 31.28. Amos 9.15. Sometimes this Plantation is most especially put to signify the restauration made by Christ, and the sanctification of men to Life Eternal, Esa. 51.16. Psal. 92.14. Rom. 6.5. To which belongs the term engrafting, Rom. 11.17, 19, 23, 24. put for the Communion of Saints in the Church. And in regard these things are effected by the Preaching of the Word of God, therefore Planting (and Watering necessary thereunto) is attributed to the Ministers thereof, 1 Cor. 3.6, 7, 8. where there is a most elegant subordination of these Planters and Waterers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that gives the increase, viz. Jehovah, who by the Ministry of the Word effectually operates or works out the Faith and Salvation of men. To Plant is said of a Tent or Tabernacle, because the cords of a Tent are fastened to Stakes fixed in the ground as Plants are fixed, etc. Dan. 11.45. A [Tree] is often used by way of similitude— But in a Metaphor which is a short or concise similitude, sometimes it refers to man, Jer. 11.19. Esa. 61.3. Ezek. 17.24. Matth. 3.10. and 12.33. Judas ver. 12. By which is signified his condition whether good or evil. Sometimes it relates to some certain, wholesome, or profitable thing, called for that Reason the Tree of Life, Pro. 3.18.— 11.30.— 13.12.15.4. More specially some certain Names of good Trees are put, Esa. 41.19. and 53.13. and 60.13. To signify the amenity or pleasantness of the Kingdom of Christ, and the variety of its heavenly gifts, Zach. 11.1, 2. Men of various or indifferent Estates in Israel; Cedars, Firr-Trees, Oaks, the Trees of the Wood are expressed by Name. By Cedars and Oaks mentioned, Esa. 2.13. The Nobility and great Ones of the Kingdom who were proud and elevated, are noted. Hence the Chaldee renders it, The Kings of the people strong and mighty, and the Tyrants of the Provinces. The Royal Family of David, from whence Christ according to the Flesh was descended, is proposed by the Allegory of a Cedar, Ezek. 17.22. The Lopping of Boughs, and Cutting down the thickets of the Forest, denotes the destruction of the People, Esa. 10.18, 33, 34. and 40.24. Zach. 11.1, 2. That part of a cut Tree, which is left above the Earth it's called the Stock, Stem or Trunk. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipes truncus. Which word is metaphorically translated, to denote the mean and humble original of Christ according to the Flesh, or his temporal Nativity from the progeny of David, Esa. 11.1. And there shall come forth a rod out of the stem of Jesse, etc. Beam. A [Beam] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the disparate term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mote, (which is a small splinter flying out of a cleft piece of wood Hesych & Athen. lib. 13.) are used to express the difference and degrees of sinners, Matth. 7.3, 4, 5. Where Christ Allegorically demonstrates the craft of Calumniators, who are mighty curious and inqusitive into the failings or infirmities of others (although slight like motes) but very blind and dull in examining their own faults, (though grievous, great and weighty like a beam.) Here we have also an admonition concerning our Duty, which is first to search our own wallet, which hangs at our back, and having well shaken it and cleared it, we may proceed to the examination of our Brother's Crime. Thorns. [Thorns] sometimes signifies wicked and mischievous men, Numb. 33.55. Josh. 23.13. (In which the Enemies are emphatically called Thorns and Prickles in their Eyes, that is, such as are of all things most troublesome and hurtful, so as that the Eyes cannot endure, so much as a little chaff, mote, thorn or prickle, without horrible torment) Psal. 58.9. Esa. 9.18.— 10.17.— 27.4 Ezek. 2.6.— 28.4. See also because of the similitude, 2 Sam. 23.6, 7. Esa. 33.12. Nah. 1.10. Matth. 7.16. Luk. 6.44. etc. Sometimes Thorns signify impediments met withal, Host 2.6. I will hedge up thy way with thorns, etc. Jer. 4.3. Matth. 13.7.22. A Reed. A [Reed] is a weak shrub, easily agitated or shaken by a small gust of Wind, 2 Kings 14.15. Sometimes denotes men that are unconstant, light, and of a doubtful Faith, Matth. 11.7. Luk. 7.14. Sometimes men afflicted and penitent, called a bruised Reed, Esa. 42.3. viz. A Reed of its self frail and weak, is much more weak if it be shaken and bruised. Our Saviour therefore promises that he will not by any means break such, but rather strengthen, consolidate and heal them. Sometimes it signifies men, great indeed, but unable to help, that are more mischievous and naught, on which some are apt to rely or depend, though to their loss, as such do who lean on a weak and broken Reed, to their own destruction, 2 Kings 18.21. Esa. 36.6. Ezek. 29.6, 7. A [Rush] or Bulrush signifies men of the basest and lowest condition, Esa. 9.14.— 19.15. Wormwood. [Wormwood] because of its ungrateful taste and extreme bitterness, is by a metaphor brought to signify, sometimes sin, and evil, Deut. 29.18. Amos 5.7. and 6.12. See Deut. 32.32. Esa. 5.20. Rev. 8.11. Sometimes punishment or torment, Jer. 9.15.— 23.15 Lam. 3.15, 19 See Prov. 5.4. So much of the Species of things growing out of the Earth, which yield any Metaphors, to which we may fitly subjoin, where mention is made of the containing Subject; Which is, (1.) A Wood (2.) A Garden. A Wood A Wood, inasmuch as it contains many barren Trees, is a symbol of infidelity and impiety, Esa. 32.15. And because it is full of Trees and Shrubs, it carries the notion of an entire Army, Esa. 10.34. Of both which we have spoke before in the 10th. Chap. where we spoke of Carmel and Lebanon. A garden A [Garden] is the place of the most eminent and choicest Plants and Trees, especially that first Garden which we call Paradise. The Church of Christ, Cant. 4.12. is called a Garden enclosed (or barred) A Garden, because of its spiritual fruitfulness; barred because hid to the World, hid with Christ in God, Col. 3.3. The World knoweth us not, 1 John 3.1. The same Church with its fruits of the Spirit, ver. 13. is called Paradise. Of which elsewhere. [Heaven,] or Eternal Life is called Paradise, Luk. 23.43. 2 Cor. 12.4. Rev. 2.7. The reason of the metaphorical Appellation being drawn from the extraordinary pleasantness of that Garden, and the great plenty of good things there. Of Metaphors taken from the Olive-Tree and its Fruit. AMongst the things growing in the Land of Canaan, three are most eminent, by which its Goodness, Fruitfulness, and other Excellencies may be known, viz. The Olive, which is a Tree— The Vine, which is a Shrub— And Grain or Corn of all sorts. All which are joined together, Deut. 14.23.— 18.4 Psal. 104.14, 15, 16. etc. Jer. 31.11. Host 2.8, 22. Joel. 2.19. and in the common Version, Gen. 27.37. Psal. 4.7, 8. Where the Syriack Interpreter expresses all three. From each of these, and things that bear affinity or relation to them, there are a great many delicate Metaphors deduced in Scripture. The People of Israel are called an Olive, because of the great dignity with which they were invested by God, Jer. 11.16. The Lord called thy Name, Jer. 11.16. a green Olive-Tree, fair and of goodly fruit; as if he had said thou hast been like a green and leafy Olive, which most beautifully flourishes, giving extraordinary hope of its Fruit. But the Antithesis follows— With the noise of a greàt tumult (or tempests) he hath kindled fire upon it, a●●d the branches of it were broken, that is, as Junius and Tremellius have interpreted it, they shall be like encountering storms of Winds, which rushing into this place shall shake down thy flowers, break the branches, that is, they will destroy small and great. Afterwards they will consume with fire the very Town, as if it were the stump of a Tree: That these things were transacted, the last Chapters of the Kings, Chronicles, and Jeremiah do fully make it out ver. 17. This Olive is said to be planted by the Lord, etc. Zach. 4. What are called the two Olives, Zach. 4.14. ver. 3, 11, 12. are said to be the two Sons of Oil, (so the Hebrew) ver. 14. that is, two Oleaginous Olives, plentiful, fat, having as it were a spring of Oil, continually flowing. This Metaphor signifies the perpetual supplies of spiritual gifts to the Church through Christ, who was beyond measure anointed with the Oil of gladness, Psal. 45.7. from whom believers have this unction, 1 John 2.20.27. But this was spoken to in the Chapter of an Anthropopathy. Rom. 11.17. The Church of Israel is called an Olive eminent for fatness, Rom. 11.17. whose root Abraham may be said to be, with respect to the Covenant, God entered into, with him, and the promise of a blessed seed, divine benediction, and Eternal Life made to his believing posterity, (that is his Sons by Faith, who believe as he did, such being only the Sons of Abraham) whether Jews or Gentiles, Gal. 3.29. This being observed, it is easy for any one to understand why the Gentiles are compared to a Wild Olive, and what this engrafting into the Olive, is; and the partaking of its root and fatness, (that is, the fatness proceeding from the Root, and diffused to the Branches, by the figure Hendiadys) as also the cutting off of the branches. Rev. Rev. 11.4. The two Witnesses raised by God (by whom those sincere few Teachers of the Church, in the midst of the Antichristian Tyranny and fury preserved by God, are understood, expressed by the number two because in the month of two or three Witnesses every Truth shall be established, Deut. 19.15. 2 Cor. 13.1.) are called two Olives and two Candlesticks standing before the God of the Earth. In the former Metaphor we are to understand the consolation of the Word of God given by the Holy Spirit the Oil of gladness, as also fruitfulness in good Works, as the Olive is a most fruitful Tree, and Constancy and Perseverance in the Faith under persecutions, as the leaves of the Olive do not wither, but are always green, and the wood of the Olive-Tree never rots through age: In the latter Metaphor Divine Illumination from the Word of God is understood, that this is taken from the forecited place of Zach. 4. is evident. Oil. [Oil] The Fruit of the said Tree, is much valued, and much used amongst all sort of People and Nations. In Scripture Metaphors, sometimes it denotes an abundance of pleasant and acceptable things, Deut. 32.13. Job 29.6. Sometimes Joy and Refreshment of mind, if considered with respect to the anointing, Esa. 23.5. Psal. 92.10. and 141.5. Cant. 1.3. Esa. 61.3. The Reason of the Metaphor is taken from the fragrancy and wholesomeness of this fruit. From hence we may in a manner give a reason for the Name of Christ and Christians, it being derived from the Unction or anointing of the Holy Spirit, which is compared to Oil. Esa. 10.27. There is mention made of Oil. And it shall come to pass on that day, Esa. 10.27. that his burden shall be removed from off thy shoulder, and his yoke from off thy Neck, and the yoke shall be destroyed from the face of Oil, or from before the Oil— Which the Chald. expounds of the Messiah, Junius and Tremellius follow that exposition: Propter Oleum, because of the Oil (or Anointing) that is, thou shalt be delivered by Christ, or for the sake of Christ, in whom rests the Spirit of Jehovah, who Anointed him, chapt. 61.1. The Cause of that deliverance and vengeance is intimated, viz. The promise sometimes made to this People, of sending Christ to them, who is signified by the word Oil, because he was to be Anointed with the Oil of gladness above his fellows, etc. Metaphors from the Vine, etc. A [Vineyard] the place where Vines are planted, in a continued Metaphor and Parable signifies the Church as well of the old as New Testament, Cant. 8.11.12. Esa. 3.14. and 5.1. etc. Esa. 27.2, 3, 6. Matth. 20.1. etc. Of which pleasant similitude many have writ much. The quiet or free Plantation of Vineyards exhibits the notion of spiritual peace in the Kingdom of Christ, Esa. 65.21.22. See Deut. 28.30, 39 1 Kings 4.25. Micah 4.4. etc. A [Vine] sometimes signifies good, sometimes evil. Examples of the former are to be read, Psal. 80.9. etc. Esa. 5.2, 7. Jer. 2.21. Where the People of Israel introduced into the Land of Canaan, received as the people of God that they may serve him constantly in Righteousness and Piety, is understood. But this becomes degenerate, offending God with foul Idolatry and impiety; all which by the Metaphor of a Vine, well planted, but much corrupted, is expressed in the two last places. It is taken in an Ill sense, Deut. 32.32, 33. where mention is made of a Vine, Grapes, Clusters, and Wine, expressing the cruel and abominable wickedness of sinners. Expositors are not agreed in what sense to take a Vine, Hosea 10.1. But the most proper interpretation seems to be this * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitis evacuans. Israel is an emptying Vine, that is, it plentifully brings forth fruit like a luxuriant Vine, as if it would at once empty itself of all its fruit. Yet it produces not good, but bad fruit (it is the Vine of Sodom and Gomorrah, Deut. 32.32, 33. plentifully bringing forth wild Grapes, Esa. 5.2.) for it follows, he bringeth forth fruit unto himself: According to the multitude of his fruit he hath increased the Altars, etc. See Metaphor of a Vine in the second Book. Hosea. 9.7, 10. The phrase [to sit under his own Vine and Figtree] is a description of security, peace, and tranquillity, 1 King. 4.25. 2 King. 18.31. For the Jews were wont to love their Vines and Figtrees beyond any other Trees; partly for the sweetness of the Fruit, Judg. 9.11.13. And partly for the conveniency of the shade. For (as Pliny calls them) branched or spreading Vines, Plin. lib. 17 cap. 2. vites compluviatae. or (as Columella. lib. 3. cap. 2. Calls them) such as are perched upon Rails or Galleries in the form of an Arbour, covering it on all parts do afford a cool and delightsome shade, for repose or banqueting. As to the Figtree, (as Pliny has it) its leaf is very large, lib. 16. cap. 26. and consequently very shadowing, which may be gathered also from Gen. 3.7.— This phrase (to sit under his own Vine and Figtree) is Metonymical, in as much as it is a sign of public peace and tranquillity; and Synecdochical, in as much as by these two Species of Trees and Plants, all sorts of Vineyards, Gardens, Fields, etc. are understood: But Metaphorically the inward, and spiritual peace of the Kingdom of Christ is expressed by it, Micah. 4.4. Zach. 3.10. etc. [Wine and New Wine] signify as well the effects of divine Mercy and Grace, as of Wrath and Vengeance. Examples of the former are to be read, Prov. 9.5. Cant. 2.4. Esa. 55.1. Joel. 3.23. Zach. 9.17. In which places by the Metaphor of Wine, the blessings or benefits of the Kingdom of Christ are expressed; which are Righteousness, peace, and joy in the Holy Spirit. As natural Wine is said to cheer or make glad the Heart of man, Psal. 104.15. and that it cheers the heart of God and man, Judg. 9.13. So Jehovah is (as it were) cheered and delighted, with the Conversion, Faith, and Piety of men, Esa. 62.5. Examples of the latter are to be read, Psal. 60.3. and 75.8. Illyricus says that, by this similitude he signifies most heavy afflictions, etc. Rev. 14.10. and 18.6. etc. Esa. 1.22. Thy Wine mixed with Water, denotes the corruption of all orders in Israel, as the foregoing and following words show. The Septuagint rendens it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy Taverners mix wine with water, 2 Cor. 2.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. from whence they say that metaphorical speech of Paul is deduced, 2 Cor. 2.17. For we are not as many, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taverning the word of God. This word (which our Bible's render corrupting the word of God,) is very emphatical, * Aret. it is a Metaphor taken from Hosts, Victuallers, Innkeeper's. or rather Tavern-keepers, who corrupt, and adulterate their Wines; † Dr. Sclat. By which the Apostle elegantly inculcates two things, (1.) Their adulterating the word of God by the mixture of their own fancies. (2.) Their Covetousness and Study of filthy gain. The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is properly understood of Wine-sellers, and is here metaphorically translated to signify deceitful dealing, as it is expounded, 2 Cor. 4.2. Chrysostom, says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in English, this is, (cauponari) to Tavern, when any one adulterates wine, when any one sells a thing of that kind for Money, which he ought to give freely. The Syriack renders, for we are not as the rest who mix (or adulterate by mixtures) the word of God, etc. Jer. 23.28. 1 Tim. 6.5. 2 Pet. 2.3. [The Dregs or Lees of Wine] are metaphorically used two ways. 1. Either denoting very great Calamities, Psal. 75.8. Esa. 51.17. Upon which Illyricus: As the Cup signifies its part of the cross and castigation, Sicut poculum, etc. which God in his own time distributes or gives out to every one: So the dregs of that draught do signify the most bitter part of the calamity or punishment. See Ezek. 23.32, 33, 34. 2. Someties signifying secure tranquillity, as Zeph. 1.12. I will punish the men that are settled (or concrete, curdled, thickened) on their Lees, that is, such as with great security, tranquillity, and self conceited firmness stick close to their wickedness, mocking and deriding both God and Men. See Jer. 48.11. Esa. 25.6. with Jer. 48.11. [A Vintage and Gleaning,] Judg. 8.2. Is not the gleaning of the Grapes of Ephraim, better than the Vintage of Abjezer? By the Vintage he understands the fight itself, by the glean the pursuit of the flying Enemy, as if he had said, we Abjezerites have not acquired so much honour by fight, as you Ephramites have by your brave pursuit of those we routed, when ye took their Leaders, who, had they been safe (the Enemy being not else truly overcome) might easily recruit their Army. Jer. 49.9 The Text Jerem. 49.9. is to be expounded by a Metaphor, if the Grape gatherers will not come to thee, will they not leave (some) gleaning Grapes? The Chaldee renders it Thiefs or Robbers, like Grape gatherers. The same form of speaking Obad. ver. 5. (properly to be understood) is proposed by way of Interrogation: If the Grape gatherers came to thee, would they not leave some glean? As if he had said they would: But thine Enemies sent by me, will carry away all that's yours, even to the very glean. See Jer. 6.9. In that symbolical Vision, the Vineyard denotes the Judgement of God against the Church's enemies, Rev. 14.18.19. The reason of this Metaphor is, because in a Vintage or Wine Harvest the Vineyard together with its fruit is stripped of all, and left as it were desolate. Hence it is that little glean (small clusters remaining on the Vine, Glean. after the Vintage is over, because hid behind the leave) denote a small remnant of people after war or other public calamity. Esa. 17.6. So the Verb (racemare) to glean (viz. to gather the little clusters left after the Vintage, Leu. 19.10. Deut. 24.21.) denotes the destruction of such as survived the former calamity, etc. Jer. 6.9. &c Judg. 20.45. [A Winepress] (where the Grapes are bruised, and the juice squeezed out, denotes divine vengeance, Esa. 63.3. Lam. 1.5. Rev. 14.19. So Joel. 3.13. Come get you down, for the press is full, the fats overflow, etc. This is a Divine call to the Angels (or strong ones of God) to proceed to the execution of his vengeance against his impious Enemies— Of whom he subjoins for their wickedness is great. Metaphors from Corn, etc. A Field] the place of the production of Corn or grain, denotes in a Parable the People of God or the Church of Christ, Matth. 13.8, 23, 24, 31, 38. Luke 8.8, 15. etc. To which refers the similitude of the Apostle, Heb. 6.7.8. whose * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior pars comparationis opposita protasi. Cal. Apodosis, (reddition, or answering part of the comparison,) is not expressly set down, yet it is tacitly hinted at by the terms rejection, cursing, and burning, v. 8. that is, that unbelievers and wicked men, who, like a Field untilled bring forth Thorns and Briers, and act nothing but evil, shall be reprobated of God, cursed and consumed in Everlasting fire: Whereas on the contrary, Believers and godly men shall receive the blessing of God, because like a fertile field of which he speaks ver. 7. The Apostle Paul by a Metaphor calls the Church the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, agricolationem. Husbandry or Tillage of God. 1 Cor. 3.9. Or rather a Field, which is spiritually tilled by the Apostles and other Ministers of the word, as ver. 6, 7, 8. is intimated. Ploughing. [Ploughing] is a preparation of the Field for Sowing; by which calamity and affliction is sometimes noted, Psal. 129.3. (See the express similitude, Esa. 28.24.26.) The reason is taken from the cutting or (as it were) wounding of the Field, by the Ploughshare. Sometimes the Life and Actions of men whether good or evil. Good, as Jer. 4.3. Break up your fallow ground, and sow not among Thorns, Host 10.12. Sow to yourselves in Righteousness, reap in mercy: Break up your fallow ground, &c where by the term ploughing true Repentance, and the culture or dressing of piety is understood: The Reason is taken from the end and effect of ploughing, which is to pluck up and destroy Thorns, Briers, and the Roots of bad Herbs, and rightly to dispose the Field to bear good fruit. Examples are to be read, Job 4.8. Host 10.13. Prov. 21.4. Jer. 14.18. Judg. 14.18. To plow with ones heifer, is to use another's help (where the reason of the continued Metaphor is very congruous.) The speech is of the Marriage of Samson, whose Bride was fitly compared to an Heifer, as being now under the same yoke with her husband, from whence the name Conjugium or Yoke-fellow comes. * lib. 2. Carm. odd 5. Hence Horace lib. 2. Carm. Od. 5. compares a proud and lascivious Maid to an untamed Heifer. etc. [To Blow] is properly to turn the divided Earth, so as that the inner or under part may be heaved up to the superficies, or top; and metaphorically (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) denotes a search or through inquisition into secret or inward things. The sense therefore of Samsons phrase is, that it would be impossible for them to have found out the meaning of his riddle, unless they had drawn out (by some subtlety) the original and sense of it from his spouse. Luke 9▪ 62. No man having put his hand to the Blow, Luke 2.62. and looking back is fit for the Kingdom of God: As if he had said (according to Erasmus his paraphrase) This is the most arduous and chief business (viz. of my discipling and Gospel Preaching) that he which once enters into a profession, is concerned by continual care and study to proceed to more perfection, and not to suffer his heart or mind to decline or draw back to the sordid cares or desires of things past. This Metaphor is taken from husbandmen, who are obliged to a continual and uninterrupted care and study, in tilling and ploughing their Fields which agrees well with, 1 Cor. 3.9. as before. [Corn and Wheat] metaphorically denote whatsoever is good and profitable, Psal. 72.16. Psal. 72.16. There shall be an handful of Corn in the Earth upon the top of the Mountains, the fruit thereof shall shake like Lebanon, etc. The sense or meaning is, that in the time of the Messiah (of whom the whole Psalm treats) all things will be happily, and divinely blest; which by the increase (or multiplication of little Corn,) in unfruitful Fields, such as by Mountains tops increasing with great plenty, is expressed. See Jer▪ 23.28. What is the chaff to the Wheat? saith the Lord, that is, wherein do the false Prophets and their Doctrine agree with the Prophets and the Word of the Lord? The Chald. expounds it of the Righteous or Believers: Behold as chaff differs from Wheat; so the Righteous differ from the wicked, saith the Lord. With which exposition Matth. 3.12. and 13.29, 30. agree. By Wheat, the Righteous and Believers are understood, to whom in the first place chaff, in the latter Tares, that is, impious, unbelieving and condemned persons are opposed. In the former Metaphor, Manna reigned from heavenly is called the Corn of Heaven, Psal. 78.24. Because it was like Corn or Wheat, and was equally useful in point of nourishment. [Harvest] is the seasonable time of gathering in Corn or any other fruit; Harvest. from which some Metaphors are reduced and that in a twofold manner. 1. Men are proposed as the efficient cause or Harvest men. Or, 2. As the object, that is, handfuls or fruits measured. In the first sense, [Harvest] answering the expectation or hope of the husbandman, denotes the reward of piety, or the punishment of the ungodly: For as every one sows, so he shall reap, Gal. 6.8. As the Apostle speaks in general terms. And more specially subjoins the harvest and reward of good and bad works ver. 8, 9 The [Harvest] is taken for the reward of piety, Psal. 126.5, 6. where the state of the Godly Sowing in this World, and the enjoyment of glory in the heavenly life by [Harvest or Reaping] is by a metaphorical phrase expressed. See Host 10.12. 2 Cor. 9.6. etc. Job 4.8. Prov. 22, 8. Host 8.7. To set an Harvest for any, Host 6, 11. is to seduce to Idolatry, etc. and so give cause for being divinely punished, upon which place see Tarnovius in his Comment. Junius and Tremellius, and Piscator. 2. Because two things are most remarkable in Harvest, viz. (1.) That Corn or Fruits are cut or plucked down, and so wither. (2.) That they are reposited or placed in Barns, etc. to be preserved for use, there arises a twofold Metaphorical notion from the term [Harvest.] 1. To denote the Judgements of God, Jer. 51.33. Joel 3.18. Rev. 14.15, 16, 17. where it is evident from ver. 19 that the wrath of God is noted. 2. The gathering of the Church, Matth. 9.37, 38. Luke 10.2. John 4.35, 38. In the former places the wicked are (as it were) Mowed or Reaped down, and like Tares, cast into the fire, as Christ speaks of the Harvest of the last or eternal Judgement, Matth. 13.39. etc. In the last place the godly are (as it were) placed in a garner fit for use, etc. Besides what is spoken of [Harvest] denotes the benefit of freedom, (or deliverance) Jer. 3.20. The Harvest is past, the Summer is ended, and we are not saved, that is, all the benefits of the hoped-for Salvation and help fail us, and we consequently perish. For Joy is commonly figured in Scripture, by Harvest and Vintage which is at the end of Summer, Psal. 4.7. Esa. 9.3. In both those times, (viz. of the receiving Corn and Wine) there is matter of Joy administered to men. Reapers. The Ministers and Preachers of the Word of God, are metaphorically called by Christ [Harvest men or Reapers] in this spiritual Harvest, which is the gathering of the Church, John 4.36, 37, 38. where there is an eminent comparison of those which Sow and those which Reap, etc. where by (Sowers) he understands the Prophets of the Old Testament; and by Reapers the Apostles he sent in Gospel times. The Prophets promulgated the promises of Christ's being to come, and so, as it were did throw the seeds of Gospel universal Preaching. The Patriarches and Prophets weeded, and cleared the field of God, of the Thorns and Briers of Idolatry by the Preaching of the Law, as before, etc. Matth. 9.37, 38. Luk 10.2. The Ministers of the word are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Labourers in this spiritual Harvest. In which places we are taught the great necessity of a Ministry in the Church, as well as of Labourers to save and gather the Harvest fruit. Threshing. [Threshing] in Scripture metaphorically denotes punishment and calamity, Esa. 21.10. O my Threshing and the Son of my Floor (we render it Corn of my Floor) so by an Apostrophe he calls the People of God, who were grievously afflicted in Babylon, and as it were Threshed and ventilated upon a Floor, till separated from its chaff and husks— See Jer. 51.33. Amos 1.3. Micah 4.13. Hab. 3.12. Jud. 8.7. Esa. 28.27, 28. Chaff. [Chaff and Stubble] which is separated from the Corn by Threshing, winnowing or sifting, signifies the destruction of the wicked, Obad. ver. 18. Mal. 4.1. Matth. 3.12. Luk. 3.17. It denotes false doctrine, 1 Cor. 3.12. with which may be compared. Jer. 23.28. See Psal. 1.3, 4, and 83.13.14. Esa. 17.13. and 41.2. Jer. 13.24. Host 13.3. Zeph. 2.2. etc. Winnowing. [Winnowing] denotes the scattering of Enemies, as chaff is blown away from the grain when winnowed, Jer. 51.2. and 15.7. Also the separation of the godly from the Reprobate, Matth. 3.12. In which Allegorical speech by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the floor, we are to understand the Church of Christ, scattered through Judea and the whole world; by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fan, the means by which Christ separates beleivers from hypocrites and wicked men, which means are the preaching of the Gospel, the Cross and Tribulation, and lastly eternal judgement; by the purging of his floor, the very act of separating; by Wheat, Believers; by Chaff, Reprobates; by the Garner or Barn, the Kingdom of Heaven and Eternal Life: And by unquenchable fire, hellish and eternal punishment, etc. [Sifting] denotes diabolical temptation, Luk. 22.31. The grain thereby is jumbled and agitated, Sifting. Amos 9.9. and some get or drop through and are lost among the chaff and dust— Thus Satan would confound the Disciples of Christ, shake off 〈◊〉 Faith, and by his Temptations pluck them away from Christ. And as Sifting 〈◊〉 means to cleanse the Corn: So Christ by these Trials and Afflictions purges his dis●●●ples, as grain is cleared from chaff, and most wisely converts those malignant Artifices of the Devil unto good, &c, Grinding. [Grinding] by which grain is bruised, broken small, and reduced into Meal fit to be made into Bread, Esa. 47.2. is used to describe most hard servitude and captivity— Take the Millstones and grind Meal— (in the Eastern Countries it was counted as great a slavery or servitude to be committed to the Mill, or Bakehouses, as men esteem it now to be committed to the Galleys. See Exod. 11.5. Judg. 16.21.) by this speech the Prophet would signify, that that Queen of Babylon, the mistress of Kingdoms, that is, tender and delicate, shall be obnoxious to most abject servitude, and that there will come an extreme change of her splendour, etc. Job 31.10. Let my wife grind to another, that is, as Illyricus expounds it, let her be the basest of Servants to another, or as Vatablus says, let her be forced away from me and become another's, etc. [Bread] made of Meal, that staff of Life, sometimes denotes joyful, Bread. sometimes mournful things. 1. Joyful, as Psal. 105.40. He satisfied them with the bread of heaven; Manna is called the bread of heaven, because it was food for the Israelites, and served for bread, And Psal. 78.25. It is called the bread of the Mighty, (or of the strong) that is, as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Angelorum Esca. sap. 16.20. the Chald. the Septuagint, the vulgar Version, and Luther render it, the bread of Angels, that is, such bread as these heavenly administrators of the Divine Will shall supply you with, and not any humane help. And they are said to be strong because God communicates such power to them, etc. When Christ calls him the bread of life, having respect to manna, it is an evident Metaphor, John 6.32.33. Life Eternal is expressed by the eating of bread in the Kingdom of God, Luk. 14.15. and 22.30. By eating of stolen bread and drinking stolen waters, Prov, 9.17. The breach of Wedlock, or that short and wild lust of the flesh which is in Adultery, is understood, and which destruction and eternal death accompany. See Job 20.5. etc. 2. It signifies mournful or sad things, Numb. 14.9. Fear not the people of the Land for they are bread for us; that is, we shall easily overcome and consume them, as if they were our bread. It agrees hereto that Bread, and war or fight come from the same Hebrew Root and Original; and that the Sword is said to Eat when it kills, 2 Sam. 11.25. Affliction, and Calamity are expressed by the bread of tears, Psal. 80.5. In which sense also Tears are said to be the bread (or meat) of man day and night, Psal. 24.3. [Leaven] (made of a sharp or sour mass) taken in an evil sense, Leaven. denotes the Corruption of Doctrine, Matth. 16.16. Luk. 12.1. (hypocrisy, that is, a dissembling of true Religion) sometimes wickedness and pravity of life, 1 Cor. 5.7, 8. The reason of both is evident from the operation of ferment or Leaven, a little of which penetrates the whole lump, making it sour and acid: So False Doctrine and impiety of manners, easily penetrates, to the seduction of others, and unless speedily prevented will quickly infect and contaminate the whole. The text which we translate My heart was grieved, Psal. 73.21. In the Hebrew is, my heart is fermented, (leavened or grown sharp) that is, it is, embittered, and full of perturbation— The Chald. it is anxious or saddened, etc. Of Metaphors from the Parts and Members of Living Creatures. WE are distinctly to consider of Brutes. As, (1.) Their Parts and Members. (2.) Their general Names, Effects and Adjuncts. (3.) Their several Species or Kind's. Their Parts and Members, we will recite in that order that nature has disposed of them. What concerns the Head of Brutes we shall expound, when we treat of their respective Species. [The Horn] of some four footed Beasts, their principal ornament, Horn. and the instrument whereby they exercise their Strength and defend themselves, is variously used in Scripture Metaphors. 1. It denotes Power, Strength, Glory and Courage, 1 Sam. 2.1. Job 16.15. Psal. 75.10. and 89.17, 24. and 112.9. and 148.14. Jer. 48.25. Lam. 2.3, 17. Ezek. 29.21. Amos 6.13. An Iron Horn] is a symbol of greater power and strength, Micah 4. 1ST. So when the Horn of the Unicorn is mentioned, a Beast of more strength than others, Deut. 33.17. Psal. 22. and 92.11. 2. It denotes Rule or Government, the Majesty of which consists in power, fortitude, and strength (some say, because the King is eminent in dignity above all his people, as the Horn is above all the Members of the Creature) 1 Sam. 2.10. He shall exalt the horn of his anointed, where the holy Woman (viz. Hannah) has respect to the Kingdom of the Messiah. The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kingdom, both here and in Jer. 48.25. Psal. 132.17. There I will make the Horn of David to bud, that is, I will amplify, enlarge and propagate the strength of his Kingdom. This also most perfectly appertains to the Messiah, david's Son. Chald. There will I cause to bud a Precious King to the House of David. See 1 Chron. 25.5. This signification of power, and a Kingdom, is proposed, as it were by a lively metaphor and similitude, in that symbolical action of Zedekiah the false Prophet, 1 Kings 22.11. Also in the Prophetical visions, Dan. 7.7, 8, 21. and chap. 8.3. etc. Zach. 1.18. etc. where the fierce and strong Enemies of the Church are understood, Rev. 5.6. and 12.3. and 13.1, 11. and 17.3, 7, 12, 16. [To push with the Horn] metaphorically signifies an exerting or putting forth of strength or power against the Enemy in fight, Cornupetere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deut. 33.17. Psal. 44.5, 6. 1 King. 22.11. Dan. 11.40. In other things a Horn signifies. 1. A more eminent place, Esa. 5.1. My beloved hath a Vineyard, in the Horn of the Son of Oil, (so the Hebrew) that is, in a sublime and very fat place. The Land of Canaan which flowed with Milk and Honey seems to be signified by this description; for into this, the People of Israel were like a Vine, transplanted or translated, Psal. 80.8. 2. Sometimes Angels, Corners or Eminencies, having the form of Horns, Exod. 27.2. and 29.12. Leu. 4.7. 1 King. 1.51. Jer. 17.1. and elsewhere, so in the Syriack and Chaldee Tongues the extreme or angular point. Buxt of. in lexic. Chald. Syriaco p. 511, 512. 3. Splendour or a sparkling Ray, like a Horn, Habak. 3.4, And his brightness was as the light, he had Horns (or as the Chaldee has it, bright beams) coming out of his hand. Hence the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to diffuse beams in the likeness of Horns, Exod. 34.29, 30, 35, where the speech is of Moses, when his face shined. Chald. the splendour of the glory of his face was multiplied; to which Version Paul seems to have respect, 2 Cor. 3.7. etc. A [Mouth] because it is hollow, concave, and open, and the beasts instrument of biting, Mouth. has therefore two metaphorical notions. (1.) The Orifice of any thing, an entrance or gaping hole, and so it is said, Gen. 42.27. The Sacks mouth,, Gen. 29.2, 3, 8, 10. The Wells mouth— Also of a Den, Josh. 10.18, 22, 27. Of the Robe and Habergeon, Exod. 39.23. (for so the Hebrew) Psal. 133.2. Of the Gate of a City, Prov. 8.3. Of the brook, Esa, 19.7. The edge of the Sword, by which (as it were it bites,) hurts and cuts, Gen. 34.26. Exod. 17.13. Numb. 21.25. Deut. 13.15. and elsewhere— Of the file it is said, 1 Sam. 13.21. A file having mouths, that is, full of incisures the better to sharpen Iron. So when [Mouths] in the plural are attributed to a Sword, it denotes its two edges, Judg. 3.16. Psal. 149.5, 6. Prov. 5.4. So to rake or harrow, Esa. 41.15. See 2 King. 10.21. and 21.16. Ezra. 9.11. etc. What are done by the Mouth, Tongue and Teeth of Beasts we will here together dispatch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mordere. [To By't] (For the most part is attributed to Serpents, Numb. 21.7, 8. Gen. 49.17. Eccl. 10.8, 11. Jer. 8.17. Amos 9.3. etc.) is put for hostile invasion, spoil, and tearing in pieces, Hab. 2.7. For the pains of body or mind, by reason of Drunkenness, or the relics of Wine, Prov. 23.32. For Usury, Exod. 22.25. Leu. 25.36. Deut. 23.19. Psal. 15.4, 5. Prov. 28.8. Ezek. 18.8, 13.17. and 22.12. vorax usura. So Lucan calls it devouring Usury. It is said of false Prophets that they By't with their Teeth, Micah. 3.5. that is, like Wild-Beasts they tear and destroy the flock— Others think this phrase to be no Metaphor, but to be understood of the eating of pleasant food. [To Eat and Devour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in a Metaphorical signification is the same with (to destroy and consume) Exod. 15.7. Isa. 9.12. The Syrians before, To devour and eat. and the Philistines behind, and they shall Devour Israel with the whole mouth—, that is, after the manner of Ravenous beasts, they shall most inhumanely Treat them, captivate, spoil, and consume them. [To Swallow, Gulch down, etc.] is of the same Metaphorical Notation, To swallow. 2 Sam. 17.16. Job 10.8. and 20.18. and 37.20. Psal. 35.24, 25. Psal. 52.5, 6. and 107. 26, 27. Psal. 124.3. Isa. 3.12. and 28.7. Lam. 2.2. Host 8.8. Hab. 1.13. 1 Cor. 15.54. 2 Cor. 2.7. 1 Pet. 5.8. Num. 4.20. Prov. 19.28. To [Lick,] has the same signification, Num. 22.4. of which, and the Tongue, we have treated before. [A Tooth] Metaphorically denotes a Promontory or sharp Rock hanging over or form like a Tooth. 1 Sam. 14.4. Job 39.28. Tooth. But when Teeth are attributed to Men, it denotes virulence, and a hostile Power; the Metaphor being taken from beasts, who for they most part when they fight, use their teeth as offensive weapons to annoy those they set upon, Psal. 3, 7, 8. and 57.5. and 58.6, 7. and 124.5, 6. Job 29.17. Prov. 30.14. etc. A Lip Metaphorically signifies a bank of a River, or the mouth of a Vessel, A Lip. Gen. 22.17. and 41.17. 1 Kin. 7.23, 24, 26. 2 Kin. 2.13. 2 Chron. 2.2.5. The Hinder part of the Neck (Cervix) if [hard, or to be hardened] be added, Metaphorically denotes contumacy, stubbornness, and a refractory Mind; the Metaphor being taken from horses, or other untamed Beasts, who being wild and ungovernable, will not suffer their Necks to be bended as the Rider would have it. Exod. 32.9. and 33.3, 5. and 34.9. Deut. 9.6, 13. and 31.27. 2 Kin. 17.14. 2 Chron. 30.8. and 36.13. Isa. 48.4. Jer. 7.26. and 19.15. Nehem. 9.17, 29. Prov. 29.1. Psal. 75.5. The word [to Behead] Metaphorically signifies to demolish or break down Host 10.2. He (that is God) shall behead their Altars. To Behead. They had certain Altars placed aloft, as if they had little Heads, and also Horns, etc. The [Wings] of a Bird, Wings. because 1. They are its outward Members. And 2. Because they are sometimes expanded at large. And 3. Because they are the instruments of swift flight through the Air; do yield a threefold Metaphor. (1.) They denote the extreme or outward part of a Garment, Num. 15.38. Ruth 3.9. 1 Sam. 24.5. Jer. 2.34. Hag. 2.12. Zach. 8.23. etc. (2.) The sides or disposed ranks of a whole Army, Isa. 8.8. Dan. 9.27. The extreme or remote parts of the Earth, Job 37.3. and 18.13. Isa. 11.12. and 24.16. Ezek. 7.2. etc. (3.) The wings of the Sun and the Morning are the first rays of light suddenly (like Wings) expanded over the whole Earth, Psal. 139.9. Mal. 4.2. on the contrary Virgil thus speaks. Nox ruit, & fuscis tellurem amplectitur alis. Night rushes on, and does the Earth embrace With swarthy wings;— The wings of the wind, denote its celerity and impetuous course, 2 Sam. 22.11. Psal. 18.10. and 104.3. These three attributes of wings meet in one Text, Isa. 18.1. Woe to the land the shadow of Wings. Isa. 18.1. Woe to the land the shadow of wings, (so the Hebrew) Where by those Vmbratile wings, are understood the sails of Ships, which are the extreme parts expanded in form of wings, and when filled with wind, are the cause of the Ships swift motion; And are withal a shadow to the Sailors; the Chaldee has it thus, Woe to the land to which men come from a far Country in ships, and their sails are expanded like an Eagle, which flies with his wings. Junius and Tremellius by wings understand the Coasts of the Land, that is, a land shady because of the great and opacous Mountains that environ it, such being every where about the Red Sea, as Strabo in his last book of Geography tells us. To Fly. [To Fly] which is the property of Birds, signifies in a Metaphor to be carried or sent with a swift and very speedy dispatch. Isa. 6.6. and 11.14. Dan. 9.21. Psal. 91.5. 'tis elegantly attributed to the Eyes, Prov. 23.5. Wilt thou cause thine eyes to fly unto that—, that is, wilt thou cast thine eye upon it, with most intent and earnest desire? And to a sword, Ezek. 32.10. when I shall cause my sword to fly (so the Hebrew) that is, when I shall flourish or brandish my sword. This is spoke of the true God, by an Anthropopathy, when he threatens Destruction and Death. To fly, signifies also to vanish and perish, Job 20.8. Prov. 23.5. Host 9 11. To fly upon, the property of rapacious Creatures signifies to rush suddenly upon a thing, as 1 Sam. 14.32. the people flew upon the spoil, etc. The Heart. [The Heart] of a living Creature, because it is in a manner in the middle of the breast, and within the body, by a Metaphor is put for the middle of any thing, and also the inward part; Deut. 4.11. And the Mountain burnt with fire unto the heart of heaven, that is the middle of the lower heavens, 2 Sam. 18.14. In the heart of the Oak, i. e. in the middle, etc. See more Examples, Exod. 15.8. Psal. 46.2, 3. Prov. 30.19. Ezek. 28.2. Jonah 2.4. Jer. 51.1. So the [Belly] is put for the middle place of a thing, Belly. Reins. 1 King 7.20. The Reins for grains of wheat as before, Chap. 6. The Tail. [The Tail] the hindermost part of the Creature is put for the extremes of any thing, Isa. 7.4. the tails of the firebrands, that is the very ends almost burnt, which can do nothing but smoke, and will be quickly consumed. By which the two Kings that were Adversaries to the Jews are understood as before. Sometimes the head and tail are joined together, the first signifying Dominion, the other Subjection and servitude, Isa. 9.14. The Lord will cut off Head and Tail, that is, high and low, the courageous and the abject (which by another Metaphor of Branch and Rush is also there expressed) he adds ver. 15. the eminent and honourable, he is the head: and the Prophet that teacheth lies, he is the Tail, which phrase renders them most abject and detestable before God. Col. 110. Illyricus, The tail is interpreted of seducers, whether because of the extreme vileness of their life, or because they voided the venomous excrements of Satan, or because they wagged when they flatter men, so, as dogs fawn with a motion of their tail. Deut. 25.18. What we read in our English Version— he— smote the hindmost of thee, in the Hebrew is, he smote thy tail, that is, the rear of the Army. The Chald. And he slew all of thine, who were loitering behind thee. See Josh. 10.19. [The Heel] the extreme part of the foot by a Metaphor signifies, the ends, bounds, or limits of a thing, Psal. 119.112. Also the gain, fruit, or reward which is the end of the work, Psal. 19.11. etc. To lift up the heel, Psal. 41.9. is said of a refractory enemy, and a contriver of Mischief, the Metaphor being taken from the kickings of stubborn and angry horses. See Joh. 13.18. Deut 32.15. 1 Sam. 2.29. Of the phrase to kick against the pricks, we will treat hereafter. Homogeneal or similary parts. Here we will add some certain homogeneal or similary parts of an Animal, for what we have hitherto spoken of, are (according to a Physical Notion or distinction) heterogeneous, or dissimilary. A Bone. [A Bone] Because it is hard and white has two Metaphorical Notions: And, 1. Denotes hardness and inhumanity of Mind, Prov. 25.15. A soft tongue breaketh the bone; that is, even the most hardhearted and severe Man, or the most grievous and rigid anger: So Gideon pacified the Ephramites, Judg. 8.1, 2, 3. and Abigail pacified David, when he intended to Destroy Nabal, 1 Sam. 25.24. and the following Verses. 2. It denotes white like a Bone, 2 Kin. 9.13. Then they hasted and took every man his Garment, and put under him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the bone of the stairs; that is, a step white as a bone. Others interpret this phrase as Metonymical, imagining the steps be of Ivory, or some other sort of bone. The Chaldee turns it, upon the step of hours: understanding (as Schindler thinks) a Dial cut into the stone, in which were signed degrees, by which the hour of the day may be found by the Sunshine. R. Kimch. upon the highest step amongst the steps, etc. [Marrow] The inward fat of the bones, Marrow. because it is the sweetest part of the Flesh, communicating vigour to the bones and all the body, affording it a grateful aliment. By a Metaphor is put for any good thing, Isa. 5.17. and is mentioned in the description of the heavenly banquet, Isa. 25.6. Fat is of the same signification, Gen. 45.18. Numb. 18.12, 29, 30, 32. Deut. 32.14. Psal. 81.16. and 147.14. in both which la●● places the Hebrew Text is, the fat of the wheat. [Fat] is put for the goodness and fruitfulness of Land, Gen 27, 28, etc. for rich and powerful men, Psal. 22.29. And because fatness and full feeding makes beasts grow wanton and wild, therefore the term is translated to men, enriched by God, and so grown rebellious and wicked, Deut. 32.15. Job 15.27. Psal. 17.10. and 73.7. etc. See Isa. 6.10. The Fatness of God's house, denotes plenty of heavenly blessings, the similitude taken from banquets, see, Isa. 34.6. etc. [Blood] is Metaphorically put for that, which for redness is like a bloody colour, Blood. for which reason it is attributed to Wine, Gen. 49.11. Deut. 32.14. Eccl. 50.17. Of the place in Ezek. 19.10. Thy Mother was as a vine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy blood, etc. Illyricus in Clavae. Col. 1087. thus says, I believe that blood is there to be taken for wine, and we have heard before that it is sometimes so taken. Others understand of native (or Natural) Juice. Some also understand the beginning or birth: that is when she first brought thee forth, she was strong and flourished. Junius and Tremellius render it, in thy quiet, (as derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit, quievit) that is, in former tranquillity. Others, in thy likeness (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similis fuit, he was like) which the Chaldee also respects. It is said when the Moon is Eclipsed, that it shall be turned into blood, Joel 2.31. with 3.15. upon which Schlinder, * In Eclipsi rubet luna instar sanguinis, &c In an Eclipse, the Moon is red like blood, because its proper light is mixed with the shadow of the Earth, and causes redness. [Flesh] made and Nourished by blood, denotes a frail and weak thing, Flesh. as that which is frail, and obnoxious to Death and Corruption, Psal. 56.4. and 78.39. Is●●. 31.3. Jer. 17.3. It is likewise put for that which is mild, tractable, and obsequious, Ezek. 36.26. [Milk] for its sweetness and very great use, Milk. is Metaphorically brought to describe the blessings of the Messiah, Isa. 55.1. Joel. 3.23. In the New Testament. 1. It denotes the most sweet and sincere word of Christ, 1 Pet. 2.2. The Word called Milk. The Word is called Milk and is compared to it in this place. (1.) Because of its unmixed simplicity and whiteness or candour; for as Milk is not a liquor composed by humane Art, but made by Nature itself: so the Word of God owns not men for its Author, or Original, but Jehovah alone, 2 Pet. 1.21. (2.) Because of its sweetness and pleasantness, of which see Isa. 25.6. Psal. 19.10, 11. and 119.103. Prov. 24.13, 14. (3.) Because of its utility in feeding and preserving our souls to eternal life; 2 Tim. 3.16, 17. (4.) Because it tends to the destruction of such as abuse it Milk is not proper to be taken by such as are feverish or Plethoric, because it exasperates the Disease in a body so ill disposed: So to such as are stubbornly wicked and unbelieving the Word of God profits nothing, but becomes their greater Damnation, Joh. 12.48. 2 Cor. 2.16. etc. 2. If it be opposed to solid or strong meat it denotes the first rudiments of the Christian Religion; 1 Cor. 3.2. Heb. 5.12.13. Of which Beza says thus: * Paulus mentionem facit pueritiae & lactis diverso sensu, etc. Paul makes mention of Childhood and Milk in a divers sense: For he opposes Infancy to an adult age, and therefore by the word milk he signifies the tyrociny or first entrance into the Christian Religion. But here (that is 1 Pet. 2.2. As new born Babes desire the sincere (or seasonable) milk of the word, etc. he opposes infancy to the former corrupt life, and Commends the perpetual use of Milk (that is of the true and sincere Doctrine of the Gospel.) Of Milk [Butter] is made Prov. 30.33. whence buttered words are mentioned, Butter. Psal. 55.21. that is smooth and flattering words, etc. Metaphors taken from some Generalities of living Creatures. LIving Creatures that are Brutes are distinguished into Terrestrial, Volatile, and Aquatile. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fera. As to what concerns terrestrial generally, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fera, Bestia, a wild Beast sometimes signifies, a Convention, meeting or gathering together; which (Schindler says) is spoken by a Metaphor taken from Beasts gathered together 2 Sam. 23.11. of the Philistines, gathered together in a Troop. By wild Beasts of the Field, Psal. 80.13. The unmerciful Enemies of the Church are Metaphorically denoted. The Hebrew word here signifies a strong and fierce Beast. The Apostle Paul (citing the Poet Epimenides) calls the Cretans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Evil Beasts. For this verse is found in his works which he entitled De Oraculis, as Jerome in his Commentary upon the place notes. Paul calls him a Prophet, either Ironically, or from the Argument of his Writing, or because the Cretans, his Countrymen, thought him to be so, etc. See Psal. 49.10. and 73.22. and 92.6. Prov. 12.1. and 30.2. Psal. 94.7, 8. Jer. 10.8.14. etc. See also Gen. 16.12. 1 Cor. 15.32. expounded. The Apostle Paul says 1 Cor. 15.32. that he did (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) fight with Beasts at Ephesus— his words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Si secundum hominem adversus Bestias pugnavi Ephesi, etc. that is, if after the manner of men (or to speak after the manner of men, or according to man) I have fought with beasts at Ephesus; that is, as some say, with beastly men. Scaliger in his Notes says, feros & praefracti ingenii viros, quibuscum illi Negotium & contentio fuit, vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Legendum vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. , that is, the men he had to do withal being of a stubborn and of an unconfutable Mind, he calls them Beasts. And therefore, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is in our Copies, should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense: If I have fought in Ephesus against men, as if against Beasts, etc. And whereas he makes an Express mention of Ephesus, some understand these words of the Tumult and Uproar there mentioned, Act. 19— Others expound it of the disputes which he had for three Months with the unbelieving and stubborn Jews at Ephesus, Acts 19.8, 9 1 Cor. 15.29. When he speaks of the Resurrection of the Dead, and such as Deny it (yet professing themselves Christians) he argues (in order to confute them) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their own Topick or Maxim; If the Dead rise not at all? In vain was the baptism for the Dead, that is, If there be no Resurrection, that Baptism is idle which is made upon the graves of the Dead for the Confession of that Article, viz. the Resurrection, etc. In vain are all my sufferings for Christ, ver. 30, 31. In vain is all our Controversy for the Christian Religion with the Adversaries of truth (who are like Beasts for fierceness and unrulyness) ver. 32. with ver. 14, 15. etc.— Such as understand these words of Paul properly, that is, as if he had really fought with beasts, may be confuted by what he recites 2 Cor. 11.23. and the following Verses, where he gives a Narative of his great sufferings in which enumeration there is no Mention of this fight with Beasts. And certainly if it had been really so, and that he had been exposed to such an extraordinary cruel Treatment, more inhumanly indeed than any he relates, he would not forget to reckon it amongst his sufferings. Now if the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (I say) be understood, (an Ellipsis we meet with, 2 Cor. 9.6. Isa. 5.9. Host 14.9.) as doubtless it is, the sense must be, as if he had said, si loquar secundùm hominem, that is, if I speak according to (the manner of) men, viz. when they use similitudes, Gal. 3.15. Rom. 6.19. than this speech must be taken Metaphorically, and so all is well. A certain mixture of divers Animals is proposed, Esa. 11.6, 7, 8, 9 and 65.25. By which the calling of the wild and barbarous nations and the gathering of the Church from divers sorts of people is denoted, which elegant metaphorical Hypotyposis, with divine assistance shall under its proper head be expounded. [To Hunt] is almost every where taken in an ill sense, and is put for to ensnare, contrive or devise mischief, Exod. 21.13. 1 Sam. 24.12. Prov. 6.26. Jer. 16.6. Lam. 3.52. and 4.18. Ezek. 13.18, 20. Micah 7.2. The reason of the metaphor is evident, for the various devices, traps, instruments and arts are made use of by Hunters to catch the Beasts they seek for. He is called a Mighty Hunter, Gen. 10.9 Mighty Hunter. In Clavae. Script. Col. 1239 Gen. 10.9. who abuses his power violently to oppress and subdue men, or is a Tyrant, Illyricus. Venatio habet simile quiddam bello, etc. Hunting has some resemblance to War, as Xenophon says in his instruction of Cyrus; yea 'tis a kind of war: And on the other hand, war is a kind of Hunting of servile and disobedient men, as Aristotle in his 1 Book of Politics says. Therefore when Nimrod is said to be a Mighty Hunter, it is to be interpreted a Warrior, which appears from the Text itself, for it is applied in this place to the principal Cities of that Kingdom, which may not be properly said of a Hunter, but of a King or General of an host, who built strong Cities when he subdued the Countries. The Chaldee plainly renders it, a strong Hero. Aben Ezra takes it properly of the Hunting of Beasts which Nimrod offered in sacrifices to the Lord, from the phrase before the Lord. But Mercer notes, that all the Hebrews esteemed Nimrod as a Tyrant, and that Aben Ezra should be rebuked for that he alone would justify an impious man. But more rightly the phrase [before the Lord] is to be understood, to denote an aggravation of his Tyranny, because he did not act obscurely or privately, but openly and in the face of the Sun, imposing his Government without respect to men, or dread of the all seeing Divinity. See Gen. 6.11. and 13.13. etc. Lastly it is to be observed that 1 Chron. 1.10. Vid. Zelmerum. Centur. 1. Adag. Sacr. 1. Nimrod is said plainly to be Mighty upon the Earth, which is by any means to be understood of his Rule over men. The Term [Hunting] is attributed to God, when he requites the persecutors of the Godly, with those punishments they designed or inflicted upon others, Psal. 140.11. The man of Tongue (that is one that Curses or Blasphemes) shall not be established in the Earth, he (viz. God) shall hunt him (so the Hebrew) to precipices or an overthrow, that is, as he hunted the Godly, ver. 5. so God will, as it were with punishments hunt him, till he rushes or falls headlong into Everlasting destruction. See ver. 10. and Habak. 2.17. [A Snare or to Ensnare] are of the same metaphorical signification with hunting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and signify to entrap or destroy, Deut. 7.16, 25. and 12.13. Psal. 9.15, 16. and 124.7. and 140.5. and 38.12. and 91.3. and 141.9. Eccl. 9.12. Matth. 22.15. A Snare] is put for loss, or destruction, or the cause or occasion thereof, Exod. 10.7. 1 Sam. 18.21. Psal. 69.22. and 18.5. Prov. 12.13. and 13.14. and 22.5. and 29.6. Esa. 24.17. Ezek. 48.43. Host 5.1. and 9.8. Rom. 11.9. 1 Tim. 3.7. and 6.9. 2 Tim. 2.26. A Net] such as Hunter's use, is of the same signification, Psal. 9.15, 16. and 25.14, 15. and 35.6, 7. and 57.6. and 141.10. Prov. 29.5. Eccl. 7.27. Host 5.1. and 9.8. See Job 19.6. Psal. 11.5. Jer. 50.24. Ezek. 12.13. and 32.3. Of Metaphors taken from the Kind's of Living Creatures. THese we shall recite thus. (1.) Wild or Savage Beasts, that live in Deserts or Woods. (2.) Such as serve for Man's Use or Feeding. (3.) Serpents, Worms and other Infects. A [Lion] The King of Beasts, Prov. 30.30. Sometimes is to be understood in a good, sometimes in an evil sense, as was mentioned chap. 6. yet more seldom in a good, Gen. 49.9. Juda is called a Lion's Whelp, by which the Holy Patriarch denotes the strength power and eminency of that Tribe beyond the others, but of this we have spoke chap. 8. when we expounded the text that calls Christ a Lion. What we translate [Altar] Ezek. 43.15, 16. in the Hebrew is [Ariel] that is, Ariel. the Lion of God, a compounded word, put for the Altar whereon Sacrifices were offered, because it always consumed the Oblations as a Lion does his prey. The City Jerusalem is called by this Name, Esa. 29.1, 2. Esa. 29.1, 2. woe to Ariel, to Ariel, (viz. The Lion of God,) upon which Musculus, Jerusalem is called Ariel, because she became fierce and cruel against God and his Prophets, whom she had barbarously slain, as a Lion does a Lamb in the Desert. And fitly applies to this sense what we read, Jer. 12.8. Of the people of the Jews. In that place he says there is an Allusion, as if he had said, thou art not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the City of God, as thou wouldst fain seem to be; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lion of God, etc. The Chald. well expresses the sense of ver. 2. And I will straighten the City in which the Altar is, and it shall be desolate and empty, and it shall be environed with the blood of the slain, as the Altar is covered and encompassed with the blood of sacrifices upon the Feast day. Lion. A Lion] is metaphorically put for fierce outrageous Enemies or Tyrants, Job 4.10. Psal. 22.21. Psal. 34.10. Psal. 57.5. and 58.7. Jer. 4.7. and 5.6. Ezek. 19.2. Nah. 2.11, 12. Zeph. 3.3. 2 Tim. 4.17. Hence the Devil is compared to a Roaring Lion, 1 Pet. 5.8. See Esa. 35.8. and 11.6, 7. Rom. 8.38, 39 Roaring that is, the clamour or cry of Lion, is taken for violence or tumultuous hostility, Esa. 5.29. Zach. 11.3. For Thunder Job 37.4. For the Groans and Cries of the sorrowful, Psal. 22.1, 2. and 38.8, 9 Unicorn. An [Unicorn] because of its fierceness and strength, is put for wicked and cruel Enemies, Psal. 22.21. Esa. 34.7. But in an express comparison it is otherwise taken sometimes. A Boar. A [Boar] Signifies also the fierce Enemies of God's People, Psal. 80.13. A Bear. A [Bear] which is a cruel Creature denotes a cruel and merciless Tyrant, Prov. 28.15. Also God when he executes heavy vengeance, Lam. 3.10. But in both places it is rather an express comparison there being an Ellipsis of the comparative particle (as) which is to be understood, and so it is rendered in our English Bibles. Wolf. A [Wolf] which is a strong, cruel and ravenous Beast, denotes powerful, fierce and covetous men, Gen. 49.27. The Tribe of Benjamin is called a ravening Wolf, because strong and fierce, and is so described, Judges 20. etc. See Jer. 5.6. Zeph. 3.3. Ezek. 22.27. In the New Testament by Wolves are understood Seducers, and Authors of wicked Doctrines, Historia. Animal. p. 216. cap. 20. Matth. 7.15. John 10.12. Act. 20.29. Franzius, in his History of Beasts, says, that John 10.12. by Wolf, is meant the Devil. Because, (1.) As a Wolf is apt and willing to execute mischief against Man and Beast; so the Devil is the common Enemy of mankind. (2) As the Wolf is greedy and unsatiable; so the cruelty and rapacity of the Devil is not to be satisfied. (3.) As the Wolf is so sharp sighted, that he can see even in the darkest night, and when hungry, smell his Prey at the distance of half a Germane mile, (that is, an English mile and half;) so the Devil by long experience and use is become still more wicked and cruel; and well versed in the scent of his prey, that is, of such as are apt to be tempted to sin. (4.) As Wolves sometimes devour whole Sheep, sometimes only the Flesh; so the Devil sometimes hurts the corporal faculties, sometimes destroys Life, and sometimes (when God permits) health; and sometimes hurries the wicked soul and body to destruction. (5.) As the Wolf is most crafty; so the Devil wholly consists of deceit. The Wolf invades the flock in a dark or cloudy time, the better to make his approaches undiscovered: So the Devil sets upon men commonly in times of Calamity and Affliction, that by the advantage of their troubles, he may the better exercise his tempting power. The Wolf uses baits and stratagems to allure a Herd to come within the danger of his Fellows, enticing Goats, with green boughs, and playing with young Pigs, casting them with his Tail, making them run along, till he seduces them to the Ambush; so the Devil presents false pleasures to bewitch the senses of men, till they fall headlong into his snare. The Wolf uses much Policy when he sets upon Bulls and Horned Beasts, and assaults them behind, where they are unprovided for defence; so the Devil has peculiar slights and devices to entrap the strongest and more experienced Christians, seeming to retreat when he cannot prevail, but quickly returning (when he thinks they are secure) with a new stratagem to undo them. (6.) It is said of a Wolf that if he first sees a man, the man loses his voice and cannot cry out: So the Devil when he has set upon an unwary man that feared no danger, and resisted not, makes an easy conquest and triumph. (7.) But if a man sees a Wolf first, the Beast loses both voice and courage: So Godly Men, who fear devilish Temptations, and prepare themselves for resistance, can easily by Prayer and Divine cries put that malignant Enemy to flight. (8.) The Wolf mightily dreads Fire and— Swords: So the Devil fears the light of God's word and Prayer, etc. which are the Church's weapons. Hence Chrysostom said, that Swords are not so terrible to Wolves, as the prayers of the godly are to the Devil. Seducers and False Teachers are called Wolves, Act. 20.29. I know that after my departure shall grievous (or Ravenous) Wolves enter in among you, where we are to note the Epithet, for 'tis not said Wolves, but ravenous Wolves; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for there are some more rapacious than others. Oppianus and other learned men say that there are a certain kind of Wolves, which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Snatchers or Ravening Wolves▪ These are the swiftest sort, and go out very early to prey, and invade with a terrible onset, they are very unsatiable and craving, and inhabit Mountains, yet of such impudence that in the Winter they come to the very Cities, and behave themselves quietly till an opportunity of seizing upon a Lamb, young Goat or other prey offers, which they carry away, to which the Patriarch seems to allude, Gen. 49.27. 1. As Wolves are said to take away a man's voice: So false Teachers take away the purity of the heavenly Doctrine and Worship of God. 2. The Wolf is so cruel and devouring, that he kills not only what would serve his Belly, but the whole Flock, if let alone: So Heretics aim not at the destruction of one or two, but the whole Church. 3. As the Wolf is most crafty, and silently approaches the Sheepfold to know whether the Dogs be asleep, or the Shepherd wanting, or whether they are careless and negligent, and so watches a fit occasion to destroy the flock, and suck their blood: So Heretics before they propose their manifest and apparent errors, slily insinuate themselves into the good opinion of men, and with wretched hypocrisy and sophistry counterfeit much piety, humility and Angelical sanctimony, boasting of peculiar Illuminations and Communion with God; thus when they have purchased a good repute they instill their venom into the minds of their unwary Proselytes, till they wholly corrupt them. 4. It is said that even after death there remains a natural Antipathy between a Wolf and a Sheep, insomuch that if the skin of each be made into a Drum, Hist. Animal. pag. 213. (as a Learned Naturalist observes) the very sound of the Wolves skin breaks the other, and that if their Guts be made into Viol (or Lute) Strings it is impossible to tune them to unisons or one sound: So the perverse Doctrine of Heretics does mischief in the Church, even when the Heretics themselves are dead. 5. As the Wolf at the approach of peril betakes himself to flight privately; So Heretics skulk in time of persecution, and withdraw most cowardly. 6. By the Attic Laws (and so in Ireland at this day) Wolf killers were considerably rewarded; So they deserve praise and encouragement that detect the fraud, sophistry, and impiety of those Wolves, that would destroy the Flock of Christ. The Wolf disappointed of his prey walks about with an open or gaping mouth; so Heretics thirst for the blood of the Orthodox. And as the Cubs or Whelps of Wolves are killed, although they have yet committed no mischief; so the fry and disciples of wicked Heretics ought to be bridled, and care taken to prevent, that they invenome not the Church, so far Franzius. A [Leopard] is a fierce and swift Creature, Leopard. and carries the notion of Cruelty and Enmity in the Scripture, Jer. 5.6. That a [Fox] denotes Heretics, and the Church's Enemies, Fox. Cant. 2.15. Lam 5.18. is the judgement of Interpreters. As Franzius Hist. Animal. p. 191. etc. That Christ called Herod a Fox is evident from Luk. 13.32. by reason of his Treacherous Plots, which he privately contrived to entrap him. Erasmus in his Paraphrase— Go and tell that Fox, who confides in humane craft, and Believes he can do anything against the Majesty and Counsel of God, etc. This was the Fox that would betray that Hen we read of Matth. 23.37. which is produced by way of excellent Similitude to denote the most gracious care and loving kindness of God to his Church, etc. A Hind is commonly taken in a Good sense, Gen. 49.21. Naphtali is a Hind let loose, that is, which flies most swiftly. This is expounded of a ready promptitude and Activity in the happy dispatch and Management of affairs. The Hebrews refer this to Barak the Naphtalite, who made a very speedy levy of 10000 men of the Tribe of Zebulun and Naphtali, and together with Deborah pursued Sisera their Enemy, Judg. 4.10. It is added in that Text, (Gen. 49.21.) he giveth goodly words, which they refer to the same History, and that sweet Song of Barak and Deborah mentioned Judg. 5. Prov. 5.19. A good Wife is called a Hind of loves, and a pleasant Roe, so the Hebrew, that is a Hind Beloved: because men take a singular Delight in wild Beasts, that are made Tame and Sociable, etc. The second kind of Animals A Horse, etc. A [Horse] and his Neighing Metaphorically denotes unbridled lust, Jer. 5.8. See Ezek. 23.20. [To Ride] signifies to Rule, or to be in an eminent Condition, Deut. 32.13. Psal. 66.12. Isa. 58.14. Where it is ascribed to God, is already shown. [A Bridle, or to Bridle] which properly belongs to Horses, Jam. 3.5. by which they are restrained and guided, Psal. 32.8, 9 Metaphorically denotes the kerbing and averting the violence of Enemies—, sometimes when attributed to the Tongue, it denotes a Prudent and becoming Moderation, Jam. 3.2. and 1.26. See Job 30.11. 2 Sam. 8.1. Psal. 66.11, 12. [An Ass] besides the place cited, viz. Ezek. 23.20. is found in a Metaphor, Gen. 49.14. Where the tribe of Issachar is called the ass of a Bone, that is of big bones, and so strong, that though dull by Nature, it shakes not off, but bears what burdens are laid upon it; hence it is subjoined, Couching down between two burdens, for they were wont to Divide its load, and place it in two bundles on either side, the Explication follows, ver. 15. See Judg. 5.16. [A Bull] denotes a violent, cruel, and proud Enemy, that abuses and infests the miserable, Psal. 22.12. Psal. 68.30. Isa. 34.7. By the name of Kine, the Grandees of the Kingdom are expressed, Amos 4.1. about which see Chap. 10. where we have treated of the hill Bashan. Isa. 15.5. An Heifer of three years old seems to be a Metaphorical Epithet of the City Zoar belonging to the Moabites; the same we read, Jer. 48.34. and that it was near the City Horanaim. Upon which Texts some Expositors say, that it denotes the Pride, Luxury and Wantonness of the Moabites, because when a Cow comes to be of that age, it begins to grow fierce and wanton. Others understand it, of plenty of Pastures and other conveniencies, with which that Land abounded, as a Heifer or Cow of three years old, gives store of Milk. Hierome in his Comment. on Isaiah says, that we are to understand the Heifer of three year old, of perfect and full age. For as the thirtieth year completes a man's strength, so the third year does the the like in those Beasts. Lyranus says, that 'tis so called because of its luxurious petulancy, and that the feminine gender is used, to denote their filthy Sodomy, which is a far fetched exposition. Junius and Tremelius expound it of the Bawling Moabites, (who are so called by an emphatical Prosopopaeia) when they laboured to confirm their flying and despairing Friends. For as a Heifer unaccustomed to the Yoke, is therefore more impatient, and complains with louder and stronger bellowing at that Age; so they, impatient of servitude, cry aloud, etc. Jer. 46.20. Egypt is called a very fair (or beautiful) Heifer, but destruction cometh out of the north to it. Here is a comparison of its present felicity (by a Metaphor taken from a fattened and plump Heifer) with its future Disgrace and Ruin. Host 10.11. Ephraim, or the People of Israel is called an Heifer taught or accustomed, loving to tread out the Corn. Which Metaphor, Brentius thus Expounds, this labour of treading out Corn was easy and pleasing to the heifers, for they were not bound, nor yoked, nor burdened, but had a full freedom of dancing about, and had food enough, according to Deut. 25.4. So is Israel hitherto unaccustomed to Banishments, depredations; and utter Devastations, but dwelling in their own Kingdom under their own Vine and Figtree, enjoying what they possessed in peace, etc. [A Yoke] that Instrument whereby Oxen are tied, to draw a Plough, Cart or Coach, etc. Luk. 14.19 is used Metaphorically; as, 1. It denotes Doctrine and Institution, for as Oxen are thereby tied up and appointed to some certain kind of labour, to which in time they become accustomed, so Christians are obliged to the practice of Divine Precepts, Jer. 5.5. But these have altogether broken the Yoke, and burst the bonds (wherewith the Yoke was tied) the Chald. renders it, but these have altogether rebelled against the Law, these have Departed from the Doctrine. See Psal. 2.3. Matth. 11 29. Take my Yoke upon you, ver. 30. For my yoke is easy and my Burden is light. That the Evangelical Doctrine of Christ our Saviour is to be understood, is evident by the explication added, learn of me for I am meek and lowly in heart, and ye shall find Rest for your souls. Now because the Gospel is the Doctrine or Word of the Cross, 1 Cor. 1.18. Therefore is this Metaphorical phrase used by Christ. That there are three things comprehended here, is plain from the Words. (1.) Faith in Christ, begot by the word of the Gospel. (2.) A Pious Life, conformable to the life of Christ in humility, meekness and other fruits of the Spirit. (3.) Patience and Constancy in bearing his Cross. And where these are exercised the party shall find rest for his Soul. Hence the Devil is called * Belial absolve f●●go Hier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Beli, id est Non. & haul id est Jugum. the Septuagint commonly translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, altogether irregular. Deut. 13.13. etc. Belial, which signifies without Yoke, because that Apostate Spirit cast of his allegiance to the Laws of God. 2. It Denotes Trouble, Anguish, and Affliction, but especially the oppression of Cruel Masters, Magistrates, or Tyrants, as Oxen Yoked, are heavy loaden, and compelled by flashing and pricking to draw through the most difficult ways by their hardhearted Owners, Leu. 26.13. 1 Kin. 12.4. Isa. 9.4. and 10.27. and 14.25. and 47.6. Jer. 2.20. and 28.2, 4, 11, 14. and 30.8. Lam. 1.14. and 3.27. 1 Tim. 6.1. etc. It is put for a heavy and troublesome burden in spirituals, Act. 15: 10. Gal. 5.1. etc. 3. It denotes Conjunction and Conformity with others, as the Oxen joined together by the Yoke, draw the burden with the greater ease, because of their mutual aid to each other, 2 Cor. 6.14. Be ye not unequally Yoked with unbelievers, by which, Idolatry, or any kind of Impiety is understood. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Emphatical, and signifies to bear a strange Yoke, which believers, are, of all men, most obliged to keep the remotest distance from. The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 4.3. which is well translated Yoke-fellow, Masculini & feminini generis est, significat Conjugatum. Zan. is diversely interpreted by the learned; Clemens Alexandrinus understood it of Paul's Wife, and many follow him, as Erasmus, Musculus, Illyricus, and others: But Cajetan, Calvin, Beza, and Piscator turn it socie, that is, Companion, etc. the Phrase is certainly Metaphorical, whether it be understood of Paul's Wife, or any assistant Preacher. The Syriack uses a Masculine word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fili jugi mei, son of my Yoke; by which it appears that they understood it of some man that was Paul's Colleague. [A Dog] Because he is Ravenous and given to Biting, A Dog. Metaphorically denotes a violent and bitter spiteful Enemy, Psal. 22. 1●●.20. and because reputed a base Creature among men, it is used as a term of disgrace, or vilifying, 2 Kin. 8.13. so a Dead Dog, 1 Sam 24.15. 2 Sam. 9.8. and 16.9. And the head of a Dog, 2 Sam. 3.8. Impudent Whoremongers or Sodomites, are called so, Deut. 23.17, 18 Though some understood this phrase properly, yet by the 17. verse it seems to be meant of Sodomites. It denotes wicked men who are stubbornly ingrateful and obstinate, Matth 7.6. where Dogs and Swine are joined (as likewise in the Proverb, Mat. ●●. Dogs and Swine. 2 Pet. 2.22.) which Metaphors Emphatically set forth the qualities, and acts of the Sons of this World, that are strangers to the Kingdom of God. 1. Like Ravenous Curs, they bark at the heavenly Doctrine, and its faithful Ministers, whom they reproach with impudent scandals, and whose utter extirpation they study. 2. Like Swine * Theophilact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitam impuram agunt, they lead a filthy life, wallowing in beastly pleasures, as Hogs do in Mire. Christ therefore gives warning to his people, that they should take special care that the Mysteries of his blessed Sacraments should not be communicated to, or polluted by, such blasphemers, persecutors, and Epicurean Hogs. But what the conclusion and reward of such Dogs and Swine will be, appears, Rev. 22.15. etc. Esa. 56.10. They are all dumb Dogs they cannot bark, this is a description of false Teachers, who, when they ought to speak with respect to matter and time, were silent, and forsaked their office. On the other hand, ver. 11. it is said that they are greedy Dogs which can never be satisfied, which denotes their unsatiable covetousness. Phil. 3.2. False Apostles, and False Prophets are called Dogs because they have qualities like Dogs, as Impudence, Calumny, or currish biting, and voracity or covetousness. There are three kinds of Dogs. 1. Such as are chained up and bark at every Passenger if unknown to them, by't the stones thrown at them, and yet are pacified by a bit of Bread: So Heretics that are the Slaves or Captives of Satan, bark to have the Scriptures theirs, though the sense be unknown to them, and quarrel with Scripture objections made against them, and as it were bite it, by their false interpretations, but yet are satisfied by the fat Morsels of Benefices, etc. 2. Hunting Dogs, who pursue and seize upon Beasts: So the Heretics persecute the Orthodox. 3. Ravening or preying Dogs, whom pertinacious Arch-heretics imitate. Sheep. A [Sheep] is frequently used in a Metaphor, as well as an Allegory and express similitude. And because tne explication of this metaphorical speech is obvious every where, we shall dispatch what we have to say here about it briefly. The Faithful and godly are called Sheep, and the Church, the Flock, Psal. 78. and 100.3. Esa. 5.17. Ezek. 36.38. John 10.15, 16, 26, 27. and 21.15, 16, 17. Act. 20.28. Heb. 13.20. 1 Pet. 5.2. To this belongs entire Allegories and Parables, taken from the state and keeping of Sheep, Psal. 23. Ezek. 34. John 10. Sometimes by way of opposition, as Sheep signify Beleivers, because of their simplicity, patience, purity, obedience, fruitfulness and profit, Ezek. 34.16, 17. Matth. 25.32, 33. So Goats or Rams signify unbelievers in the texts last cited, because of their petulancy or boldness. Goats. [Goats or Rams] signify the Captains or Governors of the People, Esa. 14.9. Zach. 10.3. See Jer. 50.8. To Feed To Feed] pascere, which Term is properly spoken of flocks of Sheep, is frequently translated to men, and signifies to Rule and Govern, if applied to Magistrates: But if spoken of Ministers, it denotes to teach, and govern according to the Rule of God's Word. Examples of the former may be read, Gen. 49.24. 2 Sam. 5.2. 1 Chron. 11.2. Psal. 78.71. Esa. 44.28. Jer. 12.10. and 23.1, 2, 4. and 50.6. Zach. 10.3. and 11.3, 8. Rev. 2.27. and 19.15. Of the latter Jer. 17.16. and 3.15. John 21.15, 16. Act. 20.28. Eph. 4.11. 1 Pet. 5.2, 3. etc. See Prov. 10.21. and 13.20. and 29.3. and 22.24. The third Class of Animals. [A Serpent] is brought Gen. 3.15. to denote the Devil, because (lurking in a natural Serpent,) he seduced man, and the Head of the Serpent denotes the chief power, Rule, Tyranny, and Virulence of Devils. The same appellation, as also that of a Dragon, we meet with Rev. 12.7, 9 and 20.2. Hence the wicked are called the generation of Vipers, Matth. 3.7. and 12.34. and 23.33. Luke 3 7 See John 8.44. 1 John 3.8. The Eggs of an Asp, Adder, or Cockatrice, out of which that venomous Creatures is produced, are metaphorical●●y put to signify the malice and perverseness of their minds, Esa. 59.5. The poison of Asps, denotes filthy, naughty speeches, calumnies and blasphemies, Psal. 140.3. Rom. 3.13. Jer. 8.17. Serpents, biting Cockatrices, signify the Chaldeans, the cruel and implacable Enemies of the Jews, Job ●●0. 14, 16. the Gall, Head, and Tongue of Asps, is put for a very mischievous and deadly thing: So the Asp and the Basilisk, are put for extreme perils. In two other places a Serpent has a different signification from these, as Gen. 49.17. The appellation and action of a Serpent is attributed to the Tribe of Dan, because of a certain likeness: For as a Serpent hurts men by craft and treachery; the Danites made use of subtlety and Stratagems as the sacred Histories testify, as when they went to surprise Laish Judges 18. And Samson by stratagem, not by open War destroyed so many of the Philistines, Judges 14. etc. The Papists wrest this text to denote Antichrist which they say is to be of the Tribe of Dan, and is the Serpent here meant; but that conceit is grounded upon some obsolete figments of Jewish Traditions, and upon no Scripture Foundation, etc. By the Root of the Serpent, Esa. 14.29. The Progeny of King Vzziah is understood, who grievously afflicted the Philistines, 2 Chron. 26.6. And by the Viper King Hezekiah, who yet afflicted them more, and almost involved them in incurable mischiefs, 2 Kings 18.8. Betwixt these two Ahaz, Reigned, by reason of whose sloth (God punishing his impiety) the Philistines became insolent, harassing and wasting Judea without control, 2 Chron. 28.28. But the Prophet here denounces that they shall be no longer suffered to rage at that rate, but that they shall be destroyed, etc. [Scorpions] denote most malignant and perverse men, Ezek. 2.6. Scorpions. Spide●●. Moles. Also most grievous and intolerable strokes, 1 King. 12.11, 14. 2 Chron. 11.11.14. Spider's Webs,] denote the vanity of wicked designs, Job 8.14. Esa. 59.5, 6. Moles] to which Bats] are joined, Esa. 2.20. denote such as are spiritually blind and ignorant of God; because Moles live obscurely under ground; and Bats in dark nights fly about; as if he had said, when they are converted to Christ, they will leave their Idols which they worshipped, to such as are obstinately blind and unbeleiving; but they themselves shall serve God being divinely illuminated. [A Worm] denotes a thing Vile and contemptible, Psal. 22.6. Esa. 41.14. Sometimes perpetual affliction, Esa. 66.24. Mark 9.44, 46, 48. Because it is always gnawing and consuming the Wood, or living Creature wherein it is, A [Flea] denotes extraordinary vilifying, extenuation of worth, 1 Sam. 24.14. and 26.20. Hitherto we have treated of Terestrial Creatures: Vol●●●le Creatures. Now of Volatile or flying Creatures, and Aquatile, that is, such as live in waters, we will give what Metaphors are met with, which are but few. Of the wings and flight of Birds we have spoke before. Eccl. 10.20. Fame or Report (because of its swiftness) is expressed by the Metaphor of a Bird, Curse not the King, no not in thy Conscience, and Curse not the Rich in thy Bed Chamber: For a Bird of the Air shall carry the voice, and that which hath wings shall tell the matter: That is, because Fame is an Evil, than which nothing is more swift, and shall with great speed, like a flying Bird convey thy words to the hearing of such as will create you danger. Some refer this to a Hyperbole, that the sense may be, that Princes and great men are full of Ears, so that there is scarce any thing done or said, but they have notice of it by their spies and observers. Hence came the Greek Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The King has many Eyes, and many Ears. Of the warlike Host of the King of Assyria, it is said, Esa. 8.8. That the stretching out of his wings shall be the breadth of thy Land O Immanuel: Upon which Musculus in his Comment. h. l. says, That by this Metaphor of a great Bird, the multitude of his Host is denoted, which is of so vast a body, and of such large and spreading wings, that nothing in the whole Land can escape his depredations, etc. The Lord says, Esa. 46.11. That he will call a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapa●● vol●●cer. Ravenous Bird from the East, that is, Cyrus, a Leader of a notable Expedition, who subdues all difficulties, as if he had wings to fly over them. The Epithet (Ravenous) denotes his cruelty which he exercised in the destruction of Babylon, as wings signify the swiftness of the execution. Jer. 12.9. My possession is to me as a talloned Bird, (or a Bird with Claws or Talons.) In the former verse, he compared that stubborn people to a Lion; See Pliny Nat Hist. lib. 11. c. 47. and here to a rapacious Fowl, which invades his prey with Talons, as if they were fingers— He proceeds in the Metaphor, the Birds round about her, are against her; come ye assemble all the Beasts of the Field, come to devour; this is a challenge to the Chaldeans and other Gentiles, to come against the Jews, etc. [The Chattering of Birds] is put for the Groans of men in sickness, Esa. 38.14. Where some Species of Birds as a Crane, a Swallow, and a Dove are mentioned. Also in the Hebrew Text, Esa. 8.19. Of Wizards or such as have familiar Spirits, upon which place the paraphrase of Junius and Tremellius is excellent: Non sunt i●●i seductores tantâ facultate praediti, etc. Those Seducers are not endued with such a faculty, as to show openly and with a clear voice, or expound in plain terms, what should be said, as we the Prophets relate the Judgements of God in an intelligible and most evident phrase: But they speak in their Throat and keep a piping as Chickens hardly hatched, or if they utter any thing with an audible, they do so mutter as the Sibyl out of her tripod: Which self same reason the Prophet explains chap. 29. ver. 4. And Historians almost every where. Musculus upon the place says, Ecquid aliud vocandi sunt, qui inter Missandum sic Mussitant, etc. What shall we otherwise call them who mutter and murmur at that rate when they are a Massing, as if they designed of set purpose to conceal their words from such as are present, and attribute a certain hidden virtue to that Mussitation (or muttering) by which the substance of Bread and Wine are converted into the Flesh and Blood of Christ: That Species of muttering and antic gesture bespeaks not an Apostolical and Christian Spirit, but rather that which consists of Magic and Legerdemain, etc. [A Nest] the habitation of a Bird is put for Rooms or Chambers, Gen. 6.14. Nests shalt thou make in the Ark, (so the Hebrew) that is, separate lodgings for the respective kinds of Creatures in Noah's Ark. Sometimes it is put for the Dwellings of men, especially such as are built in High Places, as Ravenous Birds build their Nests, in steep and craggy Rocks, Job 29.18. Numb. 24.21. Jer. 22.23. and 49.16. Obad: ver. 4. Habak. 2.9. See Job 29.38. Turtle-Dove. Of the kinds of Volatiles, The Turtle Dove denotes the People of Israel, or the Church, Psal. 74.19. O deliver not the Soul of thy Turtle Dove unto the multitude (of which he spoke ver. 18.) that is, thy Church and People, who worship none but but thee, as a Turtle Dove, that never entertains Conjunction with another and who in their affliction, like a Turtle Dove, (Esa. 38.14.) express their grief in solitary groans, and sighs to thee: And which is unarmed, weak, simple, and meek like a Dove, yea like a Turtle Dove, which is esteemed the least among the Species of Doves as * lib. 5. de Hist. Animal. cap. 13. Aristotle says. The Chaldee renders it, the Soul of such as learn thy Law, (that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Turtle Dove, being of some affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law) Christ calls his Church a Dove, Cant. 2.14. and 5.2. and 6.8. And its Eyes, the Eyes of Doves, Cant. 1.15. and 4.1. By which Metaphor its simplicity (as Matth. 10.6.) its Chastity, Brightness, and its view and desire of heavenly things are denoted, etc. Among Infects, Hornets denote terrors sent from God among men, by which the Enemies of the People of God shall be as it were stung and rooted out, Exod. 23.28. compared with ver. 27. Deut. 7.20. Josh. 24.12.— The Enemies of the people of Israel are called Flies and Bees, Esa. 7.18. because of their multitude, and swiftness or nimbleness as the Flies, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or power of hurting as in Bees. The word Flies is attributed to the Egyptians, and Bees to the Assyrians, which Metaphor Jerome in his Commentary Elegantly expounds thus; He calls the Egyptians Flies, because of their filthy Idolatry (See Eccl. 10.1.) and because they were a weak people: But the Assyrians he calls a Bee, because they had at that time a powerful Kingdom, and were very warlike, (as Bees represent (as it were,) a very well ordered Monarchy, and are very resolute to annoy their Enemies;) Or because all the Persians and Assyrians went armed with Darts, whose points were like the stings of Bees: The Metaphor is continued, ver. 19 And they shall come and rest all of them in the desolate Valleys, and in the holes of the Rocks, and upon all Thorns, and upon all Bushes. Because he once named these Enemy's Flies and Bees, he keeps to the same Metaphor in the rest, as if all places were to be filled with those Infects. Of the fulfilling of this Prophecy thus writes Jerome in the same place— Let us read the Books of the Kings and the Chronicles, and we will find that the Good King Josiah was slain by the Egyptians, and the Israelites subdued to an Egyptian yoke, so that they appointed them a King. And not long after comes Nebuchodonosor, with an innumerable multitude of Soldiers, took Jerusalem, destroyed the other Cities of Judaea, burned the Temple, and planted Assyrian Inhabitants in the Land, 2 King. 23. and 24. 2 Chron. 25 and 36. etc. The Sting] of an Insect metaphorically denotes the power of Death, 1 Cor. 15.55, 56. Brentius upon the place says, As a Bee that has lost her sting may threaten to sting, yet cannot, so when sin is pardoned, which is the sting of Death, Death may terrify, but cannot hurt us. Aquatiles follow. By the metaphor of Fishing] a falling into the hands of Enemies, and Captivity is understood. Amos 4.2. He (that is, the Enemy) will take you away with hooks, and your posterity with Fishhooks; as if he had said, you indeed are like fat Kine, ver. 1. But ye shall be dragged by the Enemy, as if you had been little Fishes in spite of your pride and fatness— the same metaphor we find, Habbak. 1.15, 16, 17. By [Fisher's] Jer. 16.16. are understood the Egyptians, Esa. 19, 8, 9, 10. See 2 Kings 23.29. By Hunters the Chaldeans and Babylonians, so called from Nimrod the Builder of Babylon, Gen. 10.9. which Prophecy is fulfilled, 2 Kings 24. and 25. Besides this Translation of the Terms Fisher and Fishing. The Apostles are called Fishers of men, Mark. 4.19. and 1.17. Luk. 5.10. the explication is given elsewhere. See Ezek. 47.10. Of the kinds of Aquatiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Thannin) a huge serpent and the Leviathan, Thannin. Formam quandam Draconis & serpentis refert. that is a great Dragon or Whale is used metaphorically, Psal. 74.13. thou didst break the Sea by thy strength, thou breakest the head of Whales in the Waters, ver. 14. Thou breakest the heads of the Leviathan in pieces. By Whales (or Crocodiles as Ezek. 29.3.) The Grandees and Captains of Pharaoh are understood; who persecuted the people of Israel, Exod. 15.4. By the Leviathan, Pharaoh himself, who with his entire Host was swallowed up in the Red Sea. But that which follows, thou shalt give it to be meat to the people inhabiting the Wilderness, is not to be referred to the words immediately going before, but is a sentence by itself, and is to be understood of the Manna and Quails, which the people fed upon. See Esa. 51.9. and 27.1. CHAP. XII. Of Metaphors taken from Man and what belongs to Him. IN Man we are to Consider, what are (1.) Essential. (2.) What are Accidental. The Essentials are his Body with its members: and its Union with the Soul which is Life. The Accidentals are partly, Internal, as some differences betwixt Men, and their Actions of divers kinds: Partly External, as the containing Subjects and various Adjuncts. Of which in Order. Metaphors from a Humane Body and its Members. The Church Christ's Mystical Body. THE Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Soma) is frequently put in the New Testament, for the People of God or the Church, Rom. 12.5. 1 Cor. 10.17. and 12.13, 27. Eph. 1.23.— 2.16.— 4.4, 12, 16.— 5.23 Col. 1.8, 24.— 2.19.— 3.15. The Explication of which Trope is easy. And to speak concisely, we shall show it. 1. With respect to Christ the Head of the Church, and whose Body the Church is called. (1.) As the Head is not at a distance from a living body, but most closely joined to it: so there is a sacred and most Mystical Union betwixt Christ and his Church, or Believers. (2.) As the Head Rules the whole body, and influences it with a vital power: So Christ wisely directs, and moderates, strongly preserves, quickens, by Counsel instructs, and eternally saves his Church, Eph. 1.23. and 2.16. and 4.16. and 5.23. etc. 2. With respect to true Christians who are spiritual Members of that Body. Of these the Metaphor of a Body signifies many things, chiefly these three. (1.) The various Gifts and Offices of Christians, especially the Preachers of the Gospel. For, 1. As one Body has divers Members, which have their particular and distinct Offices: So there are peculiar Gifts and Offices in the Church, which particular persons fitted for their exercise, are chosen for. 2. As the Members of a Humane body differ among themselves with respect to exexcellency and operation; yet those of an inferior office, do not envy the superior, neither does the superior despise the inferior: So among true Christians there is a Society and Conversation without envy in the lowest, or scorn in the highest Rank, to each other; Rom. 12.4, 5. 1 Cor. 12.12. etc. (2.) Of the bond of perfection, which is Love with its Fruits and Virtues. The Members of a humane body have a natural instinct of love and sympathy, one to another, if one be in pain, the rest are unquiet and ill at ease: If one be well, the rest rejoice, and each contributes to supply the necessity of the other of its own accord, neither will one willingly part with the other: So true Believers sincerely love each other, and by tender, sympathising, compassionate, fellow feeling love, and mutual aid of each other, declare themselves to be living Members of the Mystical body of Christ, Rom. 12.5. 1 Cor. 12.21. Eph. 4.3, 4, 16. 3. With respect to the spiritual knowledge of Faith and increase of Godliness, from the similitude of a humane body, which increases and grows greater and stronger, etc. Eph. 4.13. Col. 2.19. Head. [The Head] of a man is his Chief, Supreme and Principal Member, and therefore carries a threefold Metaphorical Notion. 1. The Beginning or Original of any thing, Gen. 2.10. Exod. 12.2. Deut. 20.9. Isa. 41.4. and 51.20. Ezek. 10.11. and 40.1. etc. 2. Superiority and Eminency, as well with respect to Quantity or Place; as Quality and Rule. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caput, a Head, the very top or highest part of a thing, Gen. 28.12, 18. (where what we translate [top of jacob's Ladder] in the Hebrew is Head) Gen. 47.31. Exod. 34.2. 2 Sam. 15.32. and 16.1. 2 Kin. 1.9. Psal. 24.7, 9 and 72.16. Isa. 2.2. Amos 1.2.— The Headstone Zach. 4.7. is the highest in a Building, which finishes the Work. It denotes Superiority of Government, as a Prince or (Chief Ruler, Num. 14.4. and 36.1. Deut. 1.13, 15. and 28.44. Judge, 10.18. and 11.8. 2 Sam. 22.44. and 23.13. 2 Chron. 31.10. Job 12.24. Psal. 18.43. and 110.6. Jer. 52.24. Lam. 1.5. Eph. 3.23. 1 Cor. 11.3. etc. The Head of the Corner] denotes the extreme Cornerstone, which by another Metaphor is attributed to Christ, Psal. 118.22. Matth. 41.42. Luk. 20.17. Act. 4.11. 1 Pet. 2.7. 3. The most chief or desirable in any thing, Exod. 30.23. the Head spices, that is, the best. See Cant. 4.14. Ezek. 27.22. Deut. 33.15. Psal. 141.5. (Head Oil, that is, Excellent Oil) Psal. 119.160. Isa. 7.8, 9 The Head of Syria is Damascus,— the Head of Ephraim is Samaria, that is, the Principal or Metropolitan City. Head is put for the Chief or Principal place, 1 Sam. 9.22. 1 Kin. 21.9. It is put for the sum or contents of any thing, Exod. 30.12. Num. 1.2, 49. and 4.2, 22. and 31.25. Psal. 139.17. See Leu. 6.5. Hence comes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to reduce into one sum, which is Elegantly spoke of the precepts of the Divine Law of the second Table, the sum or whole Contents of which is Charity or Love, as the Apostle has it Rom. 13.9. See Acts 22.28. Heb. 8.1. The distinct squadrons of an Army are called Heads because they consist of a certain or select Number, Judg. 7.16. and 9.34, 37, 43. 1 Sam. 11.11. and 13.17. Job 1.17. Finally, the Sections or Divisions of Books are called heads (Capita) vulgarly Chapters, to which we may Refer what is spoken Psal. 40.7. In the volumn of thy Book, which the Apostle, Heb. 10.7. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 10.7. In the Head of thy Book, etc. in the Head (or Chapter) of thy Book. Upon which Cunaeus lib. 3. de Repub▪ Heb. cap. 1. says—, These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are nothing else, but those which the Jews, and especially the Thalmudists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the members or parts of Books. Therefore the Apostle being himself a Jew, and writing to the Jews, very significantly makes use of that word. There is a Synecdoche, joined with the Metaphor here, and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole body and volume of the old Testament, in which the Prophecies and Types of the Messiah are extant, is to be understood. Hierome on Isa. 29. says, In the Head of the Book (says our Saviour in the Psalm) it is written of me, not of Jeremy or Isaiah, but in all the Holy Scripture, which is called one Book. [A Face] the foremost part of a man's head; Bare and fit for seeing; Face. and apt to vary its posture or aspect according to the different affections of the Mind, carries a threefold Metaphorical Notion. 1. It denotes the first part of any thing, 2 Sam. 10.9. Jer. 1.13. Ezek. 2.10. 2. The Superficies and external species of any Substance, which appears to, or is beheld by Men, Gen. 1.2. 1 Sam. 14.25. 2 Sam. 17.19. Isa. 14.21. Luk. 21.35. 3. The Mind or inward faculty or affections, as Anger, Joy, Benevolence, Magnanimity, etc. Gen. 32.20. 1 Sam. 1.5.18. Job 9.27. Prov. 16.15. and 27.17. Ezek. 3.8. A Forehead] the Superior part of the face, is Metaphorically brought to denote the Interior Affection of the Mind. A hard forehead denotes obstinacy in Wickedness, Isa. 48.4. and a persevering Magnanimous Zeal against the Wicked, Ezek. 3.7, 8, 9 A Whore's Forehead, Jer. 3.3. signifies extreme Impudence, the Metaphor being taken from those Graceless, Shameless, and Immodest Prostitutes. An Eye] the Organ of sight, by a Metaphorical Translation oftentimes denotes the Mind, Judgement, and Knowledge; Gen. 16.4, 5. Deut. 15.18. 1 Sam. 15.17. and 18.23. 2 Sam. 6.22. Job 32.1. Psal. 15.4. Prov. 3.7. and 28.11. and 30.12. Isa. 5.21. Zach. 8.6. Matth. 6.22. Joh. 5.35. Hence the Right Eye is put for the greatest Prudence, Zach. 11.17. An Evil Eye, for a perverse and Malignant mind, Deut. 15.9. Prov. 23.6. and 28.22. Matth. 20.15. Mark. 7.22. A Good Eye, for a Good and benevolent Mind, Prov. 22.9. Eccl. 35.9. An Eye signifies a providential Carefulness, sometimes a solicitude in Evil, as Psal. 10.8.— 17.8. (see 1 Sam. 18.9.) sometimes in Good, Gen. 44.21. Numb. 10.31. Ruth 2.9. Job 29.15. Psal. 10.6. Prov. 4.25. and 21.9, 12. Eccl. 2.14. Sometimes it denotes Experience Gen. 3.7. Sometimes spiritual Illumination or Renewing of heart, Psal 13.3. Psal. 119.18. Isa. 32.3. Eph. 1.18. Sometimes spiritual Blindness, Psal. 69.23. Isa. 6.10. Matth. 13.15. Joh. 12.40. Act. 28.27. Rom. 11.8, 10. See Lam. 5.17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus & Derivatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It denotes a fountain, Gen. 34.13. and 49.22. Exod. 15.27. Psal. 84.6. Psal. 114.8. A Tear] an humour flowing from the Eyes of such as Weep, metaphorically denotes Wine and Oil, because they drop as tears do, when the Grapes or Olives are bruised in the Press, Exod. 22.29. See Deut. 7.13. Eyesalve denotes the spiritual healing of our Natural Darkness, Rev. 3.18. three things are said of a man corrupted by sin, ver. 17. viz. that he is Poor, Naked and Blind, and therefore Miserable. To remove these three, ver. 18. are Medicines proposed; (1) Gold tried in the Fire, (that is, heavenly Treasure) which makes one Divinely Rich. (2) White Raiment, (that is, the merits of Christ applied by Faith) by which nakedness being covered, a man may be preciously adorned. (3) Eyesalve to anoint the Eyes (that is, the saving word of the Gospel, by which a man is illuminated) which restores or gives spiritual sight. [An Ear] as well as the Eye, is translated to denote the Mind, and when referred to the Word of God, denotes a faithful attention and Receiving of it, Psal. 49.4. and 78.1. and 45.10. Isa. 55.3. where you may Note nevertheless that the external hearing of the word is not excluded, but presupposed. Heaviness or shutting of Ears, denotes hardness and stubbornness of heart, Isa. 6.10. Matth. 13.15. Act. 28.27. Rom. 11.8. Itching ears, denote such as with a perverse curiosity study after false opinions, 2 Tim. 4.3. with Act. 17.21. The Phrase, Gal. 6.7. Be not deceived, God is not mocked, is emphatical, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies more than to mock, viz. to fleer with the Nose and Mouth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authore Polluce Nasum significat Erasm. And in the times past (as Erasmus and Pliny say) they were wont to use gestures of derision or mockery by the Nose, from which term (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the word here is derived. By another Metaphor the Jews call their own King the Breath of their Nostrils, Lam. 4.20. that is, under whose Protection they did Breath and were Refreshed, etc. To speak. A [Mouth] is more used in a Metonymy than a Metaphor, yet sometimes it denotes the Mind and Will of Man, Gen. 24.57. We will ask her mouth, that is, learn her Mind and Will, 2 Sam. 17.5. To fight with one mouth (so the Hebrew) Josh. 9.2. that is, with one consent. See Psal. 126.2. and 103.4, 5. and 81.10, 11. Exod. 4.16. Prov. 6.13. A perverse man, is said to speak with his feet, and teach with his fingers, which denotes some composed artificial Gestures of deceit, as when by treading upon another's foot, he signifies something, which is Metaphorically called speaking: and so by the gestures or numbering of his fingers, informs another of something he knows not, by way of Confederacy to deceive a third Person. A shoulder. A [Shoulder] because it bears Burdens, signifies Affliction and Tribulation, Psal. 21.12. Isa. 9.4. and 14.25. sometimes obedience, Zeph. 3.9. Zach. 7.11. Host 6.9. Isa. 11.14. Deut. 33.12. Isa. 9.6. Isa. 9.6. The Government shall be upon his shoulders. The sense of this is variously given by Interpreters. The Chald. understands it of the fulfilling of God's Law: thus rendering it, He took the Law upon himself to keep it. Many of the Fathers understand it of the Cross of Christ, and quote Isa. 22.22. But it seems plainly to denote the whole administration of Christ's Office. Brentius upon the place, says, Mundani Monarchae non gestant principatum super humeros suos, sed, etc. Worldly Monarches do not bear the burden of Government on their own shoulders, but transfer it upon their Servants, Counsellors, and Civil and Military Officers, etc. But Christ is such a King, that he bears all the weight of Government on his own shoulders; for he alone rules, preserves, and Governs his Church. He only expiated sin. He had no helper, as Earthly Princes are wont to have, etc. Arm. An [Arm] because it exerts a man's strength, is put for power or strong aid, 1 Sam. 2.31. Job 22.8. and 35.9. and 38.15. and 40.4. Psal. 44.3. Jer. 17.5. and 48.25. Ezek. 30.22. and 31.17. and 22 6. Zach. 11.17. Isa. 9.20. They shall eat every man the flesh of his own arm, that is, they will destroy and Consume those of their Friends and Neighbours from whom they were wont to be supplied, etc. [A Hand] the extreme part of the Arm, Hand. by which works are promptly performed, is also put for strength, Exod. 18.9. Deut. 32.36. Josh. 8.20. Job 34.20. Psal. 89.25. Esa. 28.2. Dan. 12.7. Hence it is Proverbially said. An Nescis longas Regibus esse Manus? Dost thou not know that Royal hands are long? that is, that the King's power reaches a great way. It is likewise put for Help, Ministry and Machination, which require power, Exod. 23.1. 1 Sam. 22.17. 2 Sam. 3.12. and 14.19. 2 King. 17.13. Esa. 20.2. Hag. 1.1. and 2.1. In these last four Texts, A Hand signifies the Ministry. For the Prophets are the Organs or Instruments of the Holy Spirit, and the dispensers of the Mysteries of God, which they received, to be communicated to the people, or to be reached forth, as it were by the hand. As if when one remits Money or Treasure to be distributed or paid by him, it is said to be by such a Hand, etc. Leu. 25.35. It is said and if thy Brother waxeth poor and his hand faileth, (so the Hebrew) that is, if through Poverty he be rendered uncapable of Business, Trade, or Employment, and so not able to provide for his Family, etc. Then Relieve him. The metaphor being taken from a man that's consumed or weakened by a Disease, who cannot labour with his hands. On the contrary to strengthen the Hand, is by Counsel and Help to assist, 1 Sam. 23.16. Job 4.3. Esa. 35.3. When a Hand is attributed to the Earth it signifies a certain place or space, Deut. 23.12. Num. 34.3. 2 Sam. 8.3 Esa. 56.5. and 57.9. Jer. 6.3. etc. [The Back] denotes alienation, estrangedness, or neglect, Back. 1 King. 14.9. Neh. 9.26. Sometimes it is a symbol of oppression and affliction, Psal. 129.3. The Plowers ploughed on my Back, etc. Esa. 51.27. Rom. 11.10. [The Loins] because the strength of the Body consists in them, Job 40.11. are metaphorically, (or it may be rather metonymically) put for strength itself, Esa. 45.1. I will lose (or dissolve) the Loins of Kings, the Septuagint has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And I will break the strength of Kings. Et fortitudinem Regum frang●●m. See Psal. 69.23. Rom. 11.10. This Metaphor chiefly respects the girding of is Loins, which denotes a confirmation of strength and activity in order to run, labour or fight, 1 King. 18.46. 2 Kings 3.21. Psal. 18.40. Prov. 31.17. Job 38.3. Jer. 1.10. Esa. 5.27. etc. Hence the phrase of girding the Loins, is translated to spirituals, Esa. 11.5. denoting the faithfulness, alacrity and expedition of the Messiah. In his great Mediational and Redeeming Office, Psal. 45.3. In the faithful Members of Christ, it denotes Christian vigilancy and perseverance in the profession of Truth and Piety, Luk. 12.35. 1 Pet. 1.13. Eph. 6.14. Upon which place Hemingius says, As the Loins, in which are the chiefest strength of the Body, are made more firm by girding, making the Soldier in fight more steady and active: So the heart is made more firm by the Truth of God, which causes, that in our Doubts and Hesitations the Devil cannot overthrow and destroy us. [A Navel] by which nourishment is conveyed to the Infant in the Womb, Navel. is by an elegant Metaphor transferred to the Sons of the Church, Prov. 3.8. It (that is, to Fear the Lord, and depart from evil) shall be Health, (or a medicine) to thy Navel; as if he had said, as the child is nourished by the Navel so the knowledge and fear of, and obedience to God, will by the blessed Spirit feed, educate and comfort. It is added, and watering or moistening to thy bones, that is, it shall be thy whole strength, as the bones are moistened and strengthened by Marrow, as Job 21.24. etc. Not cutting the Navel, is allegorically translated to denote the primitive, miserable and abominable state of the Jewish People, Ezek. 16.4. It signifies the middle or an eminent place in the Earth, as the Navel is in the midst, Judg. 9.37. Hence God is said to work Salvation in the midst of the Earth, Psal. 74, 12. Because Judea was esteemed so by the Geographers of those times. [A Bosom] is put for the middle or concavity of a Chariot, 1 King. 22.35. Ezek. 43.13, 14, 17. And because that part for modesty's sake is covered with a garment, it is applied to the hidden and inward parts of man, Job 19.27. Eccl. 7.10. Psal. 89.51. and 35.12, 13. It carries the notion of Love, because of Conjugal embraces, Deut. 1ST. 6. and 28.56. Eternal Life is called the Bosom of Abraham. Luk. 16, 22. Upon which Brentius in his Commentary. * Sinum Abrahae Intelligas non corporalem quendam & externum hujus saeculi locum etc. By the Bosom of Abraham you are not to understand a certain corporal or external place in this World, but either the promise of Christ made to Abraham, In thy Seed shall all Nations be blessed; or Christ himself who came of the Seed of Abraham; for in this sense all the Godly that sleep in the Lord are reposited or rest in Christ himself, till in the last day they rise together with their bodies, Acts. 7.59. Phil. 1.23. Therefore when Lazarus is said to be carried by Angels into Abraham's Bosom, we are to understand, that he was in the enjoyment of supreme felicity in Christ, in the latter day shall be revealed, etc. Abraham is proposed as the Father of all believers, Rom. 4.11, 12. Because such as follow his steps, and constantly persevere in Faith and Godliness to the end, shall as our Saviour shows be gathered together in Immortal Life: For tender Children are wont to be carried and cherished in the Bosom of their Loving Parents. Ruth. 4.16. 1 Kings 17.19. This Term denotes the condition of Eternal Life, for the carrying of Infants in the Bosom of the Parent, denotes love and intimate good Will; so in the heavenly Life, there is most pure love, from whence arises true Joy. In the Bosom of the Parent, the Infant finds rest and defence, so in heaven, there is certain security and a most quiet tranquillity, etc. A Bosom by a Metonymy signifies a Garment, that covers it, which being loose is convenient to receive and carry things, Prov. 6.27. and 16.33. Therefore metaphorically it is put for the retribution of reward or punishment. Of Reward as 2 Sam. 12.8. Luk. 6.38. Of Punishment, as Psal. 79.12. Esa. 65.6, 7. Jer. 32.18. [To Strengthen feeble Knees] signifies to comfort such as are cast down by anguish or sorrow of mind, and confirm them by Instruction and Counsel, Job 4.4. Esa. 35.3. Heb. 12.12. The metaphor being taken from outward perils which invade upon a sudden, in which the knees of an affrighted and fearful man are weakened, because the strength of the Nerves and Muscles, by the terror of sudden danger leaves its operation, which for bearing the body resides in the knees. Hence a sudden or panic fear is expressed by the weakness or beating together of the Knees, Psal. 109.24. Ezek. 7.17. Dan. 5.6. Nahum. 2.11. [The Feet] are metaphorically (as well as by another Trope) taken divers ways; Of which take some of the Chief. 1. With respect to Externals, Job says chap. 29. ver. 15. That he was Feet to the Lame— that is, he relieved the miserable, as the Feet help men to get out of danger. See Gen. 30.30. noting the marginal reading. The Foot of Pride, Psal. 36.11. denotes the violence of proud Enemies— The slipping, halting &c. of the Feet, etc. denotes danger and Calamity, Job 12.5. Psal. 38.17. and 116.8. and 140.4.11. etc. See Jer. 30.16. On the contrary to deliver the feet from falling denotes divine protection, against any malignant Enemies, Psal. 56.13. and 18.36. and 91.12. Psal. 121.3. etc. To tread with the feet, denotes to disgrace, or to insult upon one, as an Enemy, Psal. 7.5. and 91.12, 13. Ezek. 34.18, 19 Matth. 7.6. Luke 10.19. Heb. 10.29. [Lameness or Halting] which is a disease or accidental hurt of the Feet denotes Calamity, Affliction, and Dangers, Psal. 35.15. In mine halting (we translate it adversity) they rejoiced, Psal. 38.18. Jer. 20.10. Mich 4.6, 7. Zeph. 3.19. In which two last places the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Feminine alluding to the voice of a sheep upon which Illyricus says, That it is a speech taken from Sheep: For many of them in the Summer especially those of hotter Countries do halt, or go lame, or else it may relate to the People and Church, of which the Scripture speaks in the Feminine Gender, as before. 2. With respect to Internals and spirituals, because the Life of man and the exercise of Godliness is compared to walking or running, and so the Feet translated to the mind, signify desire and a holy endeavour, as the outward running or hastening to a place is performed by the Feet, Psal. 17.5. and 119.59, 105. (with ver. 32.) Prov. 4.26, 27. Eccl. 4.17. The Beautifulness of the Apostles feet, Esa. 52.7. Rom. 10.15. is not to be understood of their bodily Feet, but of the interior and Divine, as well with respect to their Mission, or being sent, as also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or fervour in teaching, as a footman in an Errand of great concern performs his Journey speedily, Nahum. 2.1. Some interpret it thus: It is not prancing Horses, Cathedral Seats, costly and magnificent Vestments, Cardinals Hats, and other precious worldly accoutrements that are commended, but simply the feet which denotes the humility of their Apostolical legation or Embassy, and all their Successors are exhorted to the same virtue, 1 Cor. 2.3, 4. Gal. 4.13, 14. etc. Eph. 6.15. The Feet are said to be shod, Eph. 6.15▪ upon which a learned Expositor says the feet signify the Ministry of the Gospel, which must be shod, that is, defended with Boots or Shoes, from Thorns, Briars and Dirt, that is, that they may be able to go through all Dangers in Teaching and Confessing the Gospel. See Ezek. 16.10. What we translate (uprightly) Gal. 2.14. is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, recto pede incederent, that is, walk with a right foot, viz. according to the rule and measure of the Gospel. See Heb. 12.13. Hitherto we have treated of the dissimilary parts of a humane Body. The similary parts yield but few Metaphors. [The biting of the Flesh] Job 13.14. is transferred to the mind, Flesh. why should I take away my Flesh with my Teeth. that is, consume myself with Cares. (See 1 Sam. 19.5. Eccl. 4.5. [Blood] in a Metaphor as Illyricus says, Cl. Script. Col. 1083. signifies spiritual Death, or Eternal Destruction, Ezek. 3.18. and 33.8. Acts 18.6. and 20.26. etc. Of Metaphors from such things as concern the Life of Man. TO the Body and its Members aptly succeeds its Union with the Soul, whence Life proceeds. The word (Soul) has no metaphorical notion, except when attributed to God, which belongs to an Anthropopathy, as was before expounded. [Life] is used metaphorically; as Living waters are put for such as flow briskly, Life. To Live. To be quickened and plentifully, Gen. 26.19. Prov. 10.11. Jer. 2.13. and 17.13. etc. Time is said to live, and a Building, to be quickened, of which before chap. 9 Sect. 4. See Hab. 3.2. To Live and Life] are put for happiness, strength, and health, 1 King 1.25. Psal. 69.32, 33. Eccl. 6.8. [Health] or Soundness is put for the Word or Doctrine of God and Eternal Life, the consequence of receiving it, 1 Tim. 1.10. and 6.3. 2 Tim. 1.13. and 4.3. Tit. 1.9.13. and 2.1, 2, 8. Hereby is denoted the condition and quality, as well as the fruit and efficacy of both, etc. [To Cure or Heal] metaphorically signifies a deliverance or Restauration from Calamity, Adversity or Trouble, To Heal. Exod. 15.26. 2 Chron. 7.14. and 36.16. John 13.4. Prov. 3.8. and 12.18. and 13.17. and 14.30. Esa. 3.7. and 58.8. Jer. 8.22. and 30.13, 14, 17. Lam. 2.13. Host 14.5. And when Translated to the Soul it denotes the free Pardon and Remission of Sin, (that disease of the Soul) through the merits of our Blessed Redeemer, Psal. 6.2. and 41.4. and 147.3. Esa. 6.10. and 19.21. and 30.26. and 53.5. Jer. 3.22. Malach. 4.2. Matth. 13.15. (with Mark 4.12.) John 12.40. Act 28.27. 1 Pet. 2.24. etc. And in Regard the knowing and manifestation of the disease and its Cause, is the beginning of a Cure, therefore this term is Elegantly transferred to the Ministers of the Word, whose Office it is to show people their sins, and rebuke it, Jer. 6.14. They have healed the bruise of the Daughter of my people slightly—, that is, did not reprehend, as much as need was. To Health, are opposed in general, Diseases, Griefs, Pains, Wounds, Stripes, etc. In which there is a Metaphorical Translation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dolore afficietis. 1. To Inanimates, 2 Kin. 3.19. And ye shall grieve (or pain) every good piece of land with stones; that is. cover, corrupt or mar it. It denotes the eruptions of Enemies to annoy the whole Jewish Polity, Deut. 29.22, 23. Isa. 1.5, 6, 7, 8. 2. To Man, denoting his depraved Nature, Jer. 17.9. Psal. 38.3, 5, 7, 8. Isa. 53.4. Matth. 9.12, 13. Mark 2.17. Luk. 5.31, 32. 1 Tim. 6.4. a corrupt captious wrangler about words and questions is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick about questions, to which is elegantly opposed, ver. 3. of the wholesome words (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sound speeches) of our Lord Jesus Christ. All humane Calamities which afflict a man, like a Disease, are represented by this similitude, Psal. 77.10. Jer. 10.19. Job 9.17. Eccl. 5.12.15. and 6.2. Isa. 1.6. and 30.26. Jer. 15.8. and 30.12, 14, 15. Lam. 2.13. Host 5.13. Wounds denote sharp reprehension, Prov. 27.6. See Psal. 141.5. More specially what are adverse to health, and Metaphorically used are, [Brands or Marks] or scars of Wounds are put for persecution for the confession of Christ which Paul gives an account of with respect to himself, as you may see by their Catalogue, 1 Cor. 4. 2 Cor. 6. and 11. What a seared Conscience is, we have before spoke in Metaphors taken from fire. Leanness or Corruption. [Leanness, Thinness, etc.] are put for Calamities, Punishments and Anguish, Isa. 17.4. and 24.16. Ezek. 33.10. Zeph. 2.11. (Psal. 73.8. it is spoke of Tyrants) Rottenness of bones] denotes dolours and terrors of Mind, Prov. 14.30. Hab. 3.16. Prov. 12.4. To Rotsie] is too Perish, Prov. 10.7. etc. Plague. [The Plague] denotes a very mischievous and destroying man, Act. 24.5. where Paul was accounted by the wicked Jews a Pestilent fellow. Poison. Poison] a very kill and fatal Ingredient, that commonly destroys men, unless expelled by very Sovereign and powerful Antidotes, denotes devilish Doctrine, as also the malice and malignity of the Wicked, who (as far as they can) destroy the Souls, Bodies and Good Name of honest pious men, Deut. 32.33. Psal. 58.4. Rom. 3.13. Death. To Life is opposed [Death] which is either the privation of Natural Life, because of the separation of the Soul from the Body: or the privation of spiritual and heavenly life, because of the separation of the Soul from God through sin. Both these not Metaphorically, but properly are to be understood, Gen. 2.17. To Die to sin. But [To Dye] is used Metaphorically, when Believers are said to Die to sin, Rom. 6.2, 7, 11. that is to renounce it, and to be idle and unfruitful with respect to it, as a Dead man naturally neither Acts nor Operates. But, [To be Dead in Sins and Trespasses] is quite another thing, Eph. 2.1, 5. for that denotes spiritual Death, when men by sin separate themselves from the Grace of God, and the hope of Eternal Life, when their sins are not remitted: In which sense Matth. 8.22. Joh. 5.25. 1 Tim. 5.6. are taken. Paul asserts himself to be Dead to the Law, Gal. 2.19. that is, the accusation or curse of it, for he could not by that be Justified, nor did he depend upon works but upon free Grace, and so was Dead as to that hope, (viz. of a legal Justification) as a Dead man has not the power of operation, See Rom. 7.4.10. To be Dead from the Elements of the World, Col. 2.20. is to be freed by Christ from the observation of the difference of Levitical Meats and the Mosaical Ceremonies (this was the Jewish Pedagogy) by which God informed the world, Gal. 4.3. And Col. 3.3. (see 1 Joh. 3.1.) Believers are said to be Dead to the World, etc. which denotes an abrenunciation of its depraved concupiscences, and mad pleasures—, the Text says, for ye are Dead, Col. 3.3. and your life is hid with Christ in God; that is, as Erasmus says in his Paraphrase: ye seem Dead to this World, because ye do not relish the Glories thereof, nor are moved with those vanities which the worldings admire. Therefore you do not live here so, as to attract the splendid Notice of Men, but you live in Christ with God, altho' your life is hid according to the Judgement of the World, etc. Death] is attributed to Seed, or Corn cast into the Earth, Joh. 12.24. 1 Cor. 15.36. not because it perishes, but because of its change, it becoming the root of much fruit. In the first text it tacitly denotes the Death of Christ, and in the second the Death of Believers, whose Resurrection is also denoted by this similitude or Metaphor of a Corn, or grain. Of Metaphors from Humane Sense. GEnerally feeling, sense, or the Instrument of sense, (called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) are transferred to the Mind, which Metaphor, is frequent among the Latins, Luk. 9.45. that they may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feel it, that is understand it as it is expounded, Chap. 18.34. Phil. 1.9. what we translate Judgement in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense, viz. a lively faith in Christ. Tit. 1.1, 2. Joh. 17.3. Isa. 53.11. See Rom. 5.1, 5. and 8.16, 17. and 14.17. See also Heb. 5.14. with 1 Cor. 2. 13.15. [Sight or Seeing] denotes experience or enjoyment, Exod. 20.18. Num. 20.23. Psal. 4.6, 7. and 16.9, 10. and 27.12, 13. and 34.12, 13. and 49.10, 11. and 60.4, 5.89.48, 49. Psal. 90.49, 50. and 91.15, 16. and 98.2, 3. and 128.6. Eccl. 8.16. (where, to see sleep, denotes to sleep; so, to see corruption in Death, Psal. 16.9, 10.) Eccl. 9.9. Isa. 44.16. Jer. 17.8. and 43.14. Lam. 3.1. Luk. 2.26. (where to see Death signifies to Die) Luk. 17.22. Joh. 8.51, 56. Rev. 18.7. etc. Especially the Verb to see] is used to denote a real experience of Promises of great things, Isa. 53.11. and 60.5. and 66.14. and of Punishment under Comminanation, Isa. 26.11. 2. It is transferred to the Mind and Intellect, and signifies to know or understand, Gen. 42.1. Eccl. 1.16. Jer. 2.31. Matth. 2.16. and 9.2, 4. Rom. 7.23. with ver. 7. Rev. 1.12. To think or consider, Gen. 20.10. and 49.15. Eccl. 1.14. Isa. 22.9. and 5.12. Matth. 6.26. (see Luk. 12.24.) Rom. 11.22. Col. 4.17. Jam. 1.25. To provide carefully, Gen. 41.33. etc. or avoid hurt, Matth. 9.30. Mark 12.38, etc. 3. It signifies spiritual vision, as the Prophecies, Num. 24.16, 17. 1 Sam. 9.9. Isa. 30.10. etc. It is said of Angels that they desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look into the Mysteries of the Gospel, 1 Pet. 1.12. that is, they coveted a full and perfect knowledge of it, such is the Majesty and Beauty of that blessed Mystery. To Sight is opposed Blindness] by which the want of true Faith and Gospel Illumination is noted, Isa. 42.18, 19 Lam. 4.14. Matth. 15.14. and 23.16, 24, 26. Joh. 9.39. Rom. 2.19. 2 Pet. 1.9. 1 Joh. 2.11. Rev. 3.17. [Blindness] attributed to the Wicked Denotes three things, as; 1. 1 Joh. 2.11. Darkness hath blinded his Eyes, this is the proximate and immediate Cause, viz. a corrupt mind and Will expressed by the term Darkness, (See Eph. 4.18.) 2. 2 Cor. 4.4. It is said that the God of this world hath blinded the Eyes of them that Believe not, etc. This is the first cause of all Evil and Condemnation, viz. the Devil seducing and hardening men. 3. John 12.40. It is said, He (that is God) hath blinded their Eyes, In what respects this is attributed to God the great and sole Fountain of Goodness and Mercy, you may find expounded in Gram. Sacra. p. 285.286. It is said Exod. 23.8. That gifts blind the seeing, that is, Bribes corrupt the wise and skilful to pervert Justice. And therefore blindness with the Synonimous Terms are ascribed to the wicked that will not take Counsel, Deut. 28.28. Esa. 8.21, 2●●. and 59.9, 10. Zeph. 1.17. Whiteness. The Object of sight are Colours. Of these Whiteness] is a most exact symbol of inward purity and cleansing from sin, Psal. 51.7. Esa. 1.18. Rev. 7.14. A metaphor taken from Linen, which when foul is restored to its colour, by washing, and cleansing it from all spots. Outward Whiteness] as by rubbing of chalk or washing with Lime, denotes Hypocrisy, Act. 23.2. See Matth. 23.27. Ezek. 13.10. and 22.28, etc. Of the White Stone, Rev. 2.17. we will treat anon. [Redness] or a Red colour is attributed to Sin, Esa. 1.18. where the Prophet's respects Blood as ver. 15. by which, not only Homicides or killing of men is metonymically understood, but also all enormous sins by a Synecdoche. For as blood rashly spilt, contaminates the Homicide, and renders him guilty, 1 Kings 2.5, 6, 31.32, 33. So Sins are nothing but an abominable spot and contamination in the sight of God. To this cursed Redness, the blessed blood of Christ is opposed, which expiates sin, and converts it into whiteness. See Rev. 1.5. and 7.14. etc. Blackness. [Blackness,] with Comeliness is mentioned as the beauty of the Spouse, Cant. 1.5. The first denoting Sin and Affliction, the latter Divine Grace which Regenerates and Renews. Serm. 8. de Temp. Augustine says, Black by Nature, fair by Grace; black in Original sin, fair by Regeneration. Beda upon the place, Black by the adversity of oppressions, but fair by the Beauty of virtues. Whiteness and Redness are attributed to the heavenly Spouse, Cant. 5.10. denoting extraordinary beauty, loveliness and health, the native sign of which, that colour is. Some say that he is called white, with respect to his Divinity, and red with respect to his humanity: White because of his purity, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is, being without sin) and red, because his blood was poured out, etc. [Hearing and to Hear] denotes, (1.) The inward understanding, intelligence or discretion of the mind Gen. 11.7. and 41.15. and 42.23. 2 Kings 18.26. Esa. 36.11. Jerem. 5.15. Matth. 13.13. 1 Cor. 14.2. etc. 2. Approbation and Obedience, Gen. 3.17.— 21.12. Josh. 1.17, 18. Judg. 2.17, 20. Deut. 18.19. 1 Sam. 2.25. Prov. 4.1. Esa. 33.15. Matth. 17.5. John 8.47.— 9.27.— 10.27. 1 Tim. 4.16. See Jam. 1.22. etc. To Hearing is opposed Deafness] denoting, unbelieving, wicked, and obstinate sinners, Esa. 42.18, 19 with 6.10. 'tis spoke of the Converted, Esa. 29.18. [Smell] what relates to this sense we have in part showed before, A thread of Tow is said to Smell the Fire, (so the Hebrew) Judg. 16.9. when it touches it, and finds its force. See chap. 15.14. also Job 14.9. and 39.25. Bad Report is said to stink, Gen. 34.30. Exod. 5.21. 1 Sam. 13.4. 2 Sam. 10.6.— 16.21 Dan. 6.14. [To Taste] is put for to understand, experience, or enjoy, Psal. 34.8, 9 Prov. 31.18. Matth. 16.28. John 8.52. Heb. 6.4, 5. 1 Pet. 2.3. Hence the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gustus, Taste, translated to the Mind signifies Counsel, Judgement, or Reason, 1 Sam. 21.13.— 25.33 Psal. 119.66. Prov. 11.22. Job 12.20. Dan. 3.10.12. Ionas 3.7. [Sweetness] or to be sweet) is a metaphor well known, and signifies to delight, or to be well pleased in a thing, Job 20.12. Psal. 55.14. Prov. 3.24. and 9.17. (where by a metaphor of stolen Waters, which are said to be sweet, and bread of Secrecies to be pleasant, wicked Company-keeping with an Adulteress is expressed) Cant. 2.3, 14.— 5.16 Jer. 31.26. etc. See Prov. 3.22. Psal. 19.10, 11. Psal. 119.103. [Bitterness, or to be bitter] denotes an overwhelming with Calamity, which are as hateful to the mind and sense, as bitterness is to the Taste, Gen. 26.35. Exod. 1.14. Ruth 1.20. 1 Sam. 30.6. and 1.10. 2 Kin. 4.27. Job 13.26. and 21.25. Prov. 17.25. Isa. 38.17. Lam. 3.15. Ezek. 3.14. Zach. 12.10. etc. Isa. 24.9. It betokens that which is evil and hurtful, Prov. 5.4. Jer. 2.19. and so is applied to Idols Host 12.15. More especially it denotes anger or fierceness and cruelty of Mind, Gen. 49.23. Judg. 18.25. 2 Sam. 17.8. Hab. 1.6. Eph. 4.31. Col. 3.19. It denotes Calumny, Rom. 3.14. Jam. 3.14. with ver. 8, 9, 10, 11. Sin, as Acts 8.23. Rom. 3.14. Heb. 12.15. Matth. 26.75. Luk. 22.62. The Object of Touch is hard and soft. Hardness is spoken 1. Of Men; and denotes, Hardness. (1) Pravity, Pertinacy, and Stubbornness of Mind, Exod. 7.3. and 13.15. Deut. 2.30. and 10.16. Prov. 28.15. Isa. 48.4.— 63.17 Ezek. 2.4. Matth. 19.8. Mark 10.5. Acts 19.9. Rom. 2.5. and 9.18. Heb. 3.8, 13, 15. and 4.7. (2) It denotes cruelty and unmercifulness, Gen. 49.7. Judg. 4.24. 1 Sam. 5.7. Isa. 8.22. and 19.4. Matth. 25.24. (3) Afflictions and sadness, 1 Sam. 1.15. Job 30.25. Psal. 60.5. etc. 2. Of Things, and so their perplexity, difficulty, and grievousness is intimated, Gen. 35.16, 17. Deut. 1.17. and chap. 15.18. 2 Sam. 2.17. Acts 9.5. Jam. 3.4. 3. Of Speech, and words, as when they are bitter, Gen. 42.7. 2 Sam. 19. 4●●. Psal. 31.18. when they are difficult to be understood, 2 Kin. 2.10. Joh. 6.60. He is called hard, who denounces evil or adversity, or any misfortune, 1 Kin. 14.6. [Softness] is applied, 1. To the heart of man, and Denotes consternation and fear Deut. 20.3. Job 23.16. Jer. 51.46. Isa. 7.4. Also contrition and Repentance, 2 Kin. 22.19. with Ezek 36.26. By the softness or Effeminacy, 1 Cor. 6.9. is meant those impure Wretches that unnaturally abuse themselves or others, as Illyricus says. 2. To speech, as flattery, Psal. 5.9. and 12.3. and 55.21. Prov. 2.16.— 7.5.— 26.29.— 28.23. and 29.5. In which places the term, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 molle, mild, or soft is used for flattery. Sometimes it notes mildness and humanity joined with Prudence, Prov. 15.1. and 25.15. where the word * mollis, mild. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used. See Job 40.22. [Sleep] the Cessation of the Senses, by which is signified 1. Security, as that of Faith, by those that depend upon and acquiesce in the Lord, Psal. 3.5. and 127.2. Ezek. 34.25. Sometimes it denotes the carnal security of wicked and unbelieving men, Rom. 13.11. Eph. 5.14. 1 Thes. 5.6, 7. Hence it is said, Isa. 29.10. He hath poured on them the spirit of Deep sleep, etc. 2. Sloth, Laziness or sluggishness, which sleepy persons are very subject to, Prov. 6.9, 10. and 24.33. Isa. 56.10. Nah. 3.18. Isa. 5.27. 2 Pet. 2.3. etc. 3. Death and destruction, Job 3.13. and 14.12. with 16.22. Psal. 13.3. and 76.6. Jer. 51.39. Hence the Profane Authors call sleep the Image of Death; Mortis Imago. Somnus et Mors g●●mini So●●ni frater mors. Homer calls Sleep and Death Twins, and Hesiod calls sleep the Brother of Death. Believers are said to sleep when they Die a Corporal Death, Matth. 27.52. Joh. 11.11, 13. Act. 7.60. and 13.36. 1 Cor. 15.18, 20, 51. 1 Thes. 4.13, 14, 15. The Reasons are elsewhere given, the Substance of which is, that their Souls have blessed Rest with God, and their Bodies have rest in the Grave, Isa. 57.1, 2. In the certain hope of a future Resurrection, Act. 2.26. Rev. 14.13. Psal. 17.14, 15. Sleep being a representation or figure of both, in which there is rest from Labour, and a refreshing of strength, etc. To sleep is opposed Watching] therefore the Reason of it in signification is opposite with Respect to sleep. 1. As sleep denotes carnal security, so watchfulness signifies true Repentance, and a serious and diligent exercise of Piety, Matth. 24.42. and 25.13. Mark 13.35. Luk. 21.36. 1 Cor. 16.13. Rom. 13.11. 1 Cor. 15.34. Eph. 5.14. and 6.18. Col. 4.2. 1 Thes. 5.6, 10. 1 Pet. 5.8. Rev. 3.2, 3. and 16.15. etc. 2. As sleep denotes sloth and laziness; so watchfulness signifies alacrity, diligence and prudence, in the management of Duty or Office, Psal. 127.1. Act. 20.31. Hab. 13.17. 3. As sleep denotes Death, so watchfulness denotes Life, both are joined together, 1 Thes. 5.10. See Rom. 14.8. more comparisons might be made, but they are obvious. Metaphors from the various Differences of Mankind. WE will consider the Differences of humane kind with respect, 1. To Sex 2. Age. 3. Relation. 4. Country or Family. And although some of these belong to the head of Adjuncts, yet for more commodious order we will place them here. Man. 1. As to Sex; they are Man and Woman. [A Man] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphorically denotes, a Stout, Courageous, Eminent Person. 1 Sam. 26.15. In that Irony of David, Art not thou a Man? that is, hast thou not behaved thyself gallantly? Jer. 5.1. Seek in the Broad places thereof (that is Jerusalem) if ye can find a man; that is, a wise man, etc. 1 Kin. 2.2, 3. Psal. 49.2, 3.— 4.3.— 118.5, 6.— 144.2, 3.— 82.6, 7. 1 Cor. 3.21.— 7.23.— 16.13 etc. A [Woman] on the Contrary, denotes one that is timorous, weak and dispirited, Woman. Isa. 3.12. Jer. 51.30. Nahum 3.13. See Jer. 48.41. Isa. 19.16. Hence a sort of men are called effeminate, etc. The Church is likened to a chaste Virgin; 2 Cor. 11.2. See Hosea 2.19. This Metaphor alludes to the legal type of the high Priest, who might marry none but a Virgin, Leu. 21.14. See Cant. 1.3. Zach. 9.17. Rev. 14.4. To which Spiritual Whoredom and Adultery is opposed. 2. The Age of man may be thus distinguished, viz. Infants, Boys, Youths, Men, old Men. Infants & infancy. A sucking Infant and Boy, Metaphorically denote, (1) True Believers, Psal. 8.2, 3. Matth. 11.25. Luk. 10.21. See Matth. 18.3, 4. 1 Cor. 14.20. 1 Pet. 2.1, 2. etc. (2) Such as are ignorant in the Faith, Rom. 2.20. 1 Cor. 3.1, 2. Heb. 5.12, 13, 14. Gal. 4.3. (3) Fools and wicked men destitute of the knowledge of Truth, Isa. 28.9. and 65.20. Eph. 4.14. Sucking is attributed to the Church, Isa. 49.23. and 60.16. 2 Cor. 8.1, 2, 3, 4. The Consolation of the Gospel which the faithful enjoy in the Church is compared to sucking, Isa. 66.11, 12. When the term Boy, or little one is attributed to Princes or Magistrates, it denotes Folly and lack of Prudence, Eccl. 10.16, 17. Isa. 3.4, 12. Childhood or youth. [Childhood] signifies the time of Israel's departure out of Egypt, Jer. 3.4. Thou art the guide of my childhood. See Host 2.15. and 11.1. Ezek. 23.19. It denotes spiritual strength, Psal. 103.4, 5. Manhood [Manhood] Eph. 4.13. denotes the perfection of Wisdom and knowledge in Believers, viz. so much as is attainable in this World, to which childhood is opposed, ver. 14. Old Age. [Old Age] Sometimes has the notion of Wisdom. Hence the term Elders is applied to Senators, in whom not always Age, but Prudence is respected, 2 Kin. 10.1. etc. Hence also the term is used, of the Chief Officers of the Church, 1 Tim. 5.1, 17, 19 Tit. 1.5. Heb. 11.2. Jam. 5.14. 1 Pet. 5.1. and 5.5. 3. The Relations which afford any Metaphors are, A Spouse, Husband, Wife; Widow; Father, Mother, Son; Brother, Sister; Lord, Servant; Master, Scholar. By the Metaphor of Espousals, Spouse. (which is the most pleasant Metaphor of all) the Spiritual Union between Christ and the Church is expressed, Host 2.19, 20. Matth. 22.2. and the following verses, Joh. 3.29. 2 Cor. 11.3. Rev. 21.2, 9.10. etc. See the Metaphor of a Bridegroom in the second Book, where the Parallel is Run. From the Names of Husband and Wife a few Metaphors are taken as Isa. 54.5. where God calls himself the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 husband of the Church. Husband. The text is word for word for word from the Hebrew, thy makers are thy husbands, which plural phrase denotes the Mystery of the Trinity—. Hence the Land of Zion, (that is the Church) is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beulah, that is Married, Isa. 62.4. etc. Widowhood denotes desolation, Isa. 47.8, 9 Hence 'tis said Jer. 51.5. Widowhood. Israel hath not been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widowed (or left a widow) nor Judah of his God. A Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect to Divers attributes, yields divers Metaphors. Father. 1. With respect to begetting and production, he is put for the Author of any thing, Gen. 4.20, 21. Job 38.28. John 8.44. 2. With respect to the Education of his children, he is put for a Doctor, Teacher or Master, Judg. 17.10. 2 Kings 2.12. (hence comes the appellation of Children of the Prophets, 2 Kings 6.1. and elsewhere, by which their Disciples are understood) Matth. 23.9. 1 Cor. 1.15. Acts 18.8, 9, 10.11. 3. Because he governs his Children, he is put for a Prince or superior, 1 Sam. 24.11. 2 Kings 5.13. Isa. 22.21. Hence Deborah is called a Mother, Judg. 5.7. 4. Because of his Conversation with his Children, he is put for any thing most conjunct, Job 17.14. 5. Because of his love, he is put for any thing loving or benevolent, Gen. 45.8. Job. 29.16. 6. He is put for an Example (or Exemplar, rather) proposed for imitation, Rom. 4.11, 12, 16, 18. Of the word (Mother) See chap. 9 Sect. 5. §. 4. Mother. Babylon or the Antichristian Church is called the Mother of fornications and abominations of the Earth; that is, that Invented, confirmed, propagated, and defended the Idolatries, damnable Doctrines, Errors, Nefarious wickednesses of all sorts of Men, which are mystical whoredom, and the greatest abomination in the sight of God. By Allusion to the Man's words that said to Christ, Matth. 12.47. Mat. 12.49. Thy Mother and thy Brethren stand without, desiring to speak with thee; Christ calls his Disciples and all Believers his Mother, Brothers and Sisters, that is, they were as Dear to him as such, and denotes that Spiritual Relation is of higher value, than Earthly. The Parting of two ways is called a Mother, Ezek. 21.21. because two ways, as if they were two Daughters, proceed from it. A Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ben,] what significations this is of, may be read, Chap. 7. Son. Sons of God. All Believers are called the Sons of God, Joh. 1.12, 13. Rom. 8.14, 16, 17, 19, 21. Gal. 3.26. and 4.5, 6. 1 Pet. 1.14.23. 1 Joh. 3.1, 2. etc. Because of the Mystery of Regeneration. And because this is effected by Preaching of the word. Paul calls his Converts his Sons, 1 Cor. 4.14, 17. Philemon ver. 10. Thus such as Believe as Abraham did, and only such, are called his seed or Children, Sons of Abraham. and he their Father, Rom. 4.16. See Rom. 9.7, 8, 9 and Gal. 4.22. etc. The Impious and unbelieving on the Contrary are called the Children of the Devil, Acts 13.10. 1 John 3.10. (See ver. 8.) and 1 John 8.44. because they imitate him in Wickedness. Princes and Magistrates are called Sons of the most high, Psal. 82.6. Ps. 82.6. Sons of the most high. Not with respect to their Faith, but (1) Because they are on Earth as it were Gods heirs, succeeding in a certain part of Judiciary Authority. (2) Because they are of such Authority on Earth that God tenders and loves them, and commands Reverence and Obedience to them, Rom. 13.1. etc. First begotten Son] in a Metaphor obtains the Notion of Excellence and Prerogative, and is put for one very dear and precious, as the eldest Son is to the Parent, Exod. 4.22. Jer. 31.9, 20. etc. An Orphan denotes a forlorn and helpless condition, Psal. 10.14.18. Lam. 5.3. Orphan. Fatherless. Hence John 14.18. Christ promises his Disciples that he would not leave them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Orphans, that is destitute of help. A Brother] is put for that which is like a thing, Job 30.29. Prov. 18.9. A man and his Brother denote, society or mutual engagement, Gen. 26.31. and 37.19. and 42.21, 28. Exod. 16.15. Num. 14.4. Jer. 23.35. and 25.26. Mal. 2.10. See Exod 25.20. Job 4.8. Joel 2.8. A w●●man and her sister, Exod. 26.3, 5, 6, 17. Ezek. 1.9, 23. and 3.13. etc. See also Jer. 23.35. and 31.34. Isa. 34.15, 16. A Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal] the Metaphorical significations hereof are at large given * Gram. Sacr p. 120. seqq. elsewhere. The Principal Species of Lordship is Royalty, which to figure the eminency of heavenly glory is attributed to Believers, who are called Kings, Rev. 1.6. and 5.10. See Matth. 25.34. Dan. 7.22.27. 1 Pet. 2.9. Hence is the mention of Thrones, Rev. 3.21. and 4.4. Matth. 19.28. and 22.30. Of Royal Government, Rev. 2.26, 27. And a Crown, ver. 11. and elsewhere frequently. A Servant, to serve, and servitude] have very many Metaphorical acceptations, denoting sometimes good, sometimes evil. 1. Good, as the service of God (of which there is frequent mention in Scripture) by which his sincere worship, in Faith and Obedience is noted. So a man is said to be the servant of Righteousness when he serves God in Faith, Holiness and Righteousness, Rom. 6.16, 18, 19 Luk. 1.75. To serve other men, Matth. 20.27. Mark 10.43, 44. Gal. 5.13. denotes an officious Humility, and Beneficence, the fruit of Faith. So Paul was the servant of Christians; 2 Cor. 4.5. See 1 Cor. 9.19. Paul says that he brought his body into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servitude, 1 Cor. 9.27. which denotes mortification. 2. It denotes Evil, when it respects sin, and what relates to it. To serve sin, denotes impenitence, John 8.34. Rom. 6.6, 17, 19, 20. Tit. 3.3. 2 Pet. 2.19. To serve Mammon, denotes worldly-mindedness, and a greedy desire after ill got riches, Matth. 6.24. To serve the Belly, denotes an indulging one's self in Carnal pleasures, Rom. 16.18. See Phil. 3.19. Tit. 3.3. To serve much wine (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) denotes Drunkenness, Tit. 2.3. To serve men, denotes an obedience to their prescriptions in opposition to the Commands of God; 1 Cor. 7.23.25. Gal. 5.1. and 4.9. with Acts 15.10. which two last Texts respect the legal Ceremonies, and hence that Phrase is taken, Rom. 8.15. Spirit of Bondage, to which is opposed the Spirit of Adoption: the One denotes legal strictness and terror, the other Evangelical Grace. See Heb. 12.18 etc.: See also Heb. 2.15. Schoolmaster. Isa. 28.10. Precept upon precept. The Law is called a Schoolmaster, because it taught the way to Christ, Gal. 3.24. There is a very fair Metaphor taken from a Schoolmasters Instruction, Isa. 28.10. For Precept must be (or hath been) upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little (was added) As Rules and Precepts are given and inculcated into the minds of Children, and their hands guided to write (as in the old Verse, Add parum parvo, parvo superadde pusillum, i. e. Add little to little, and to little, superadd very little) that at length they may acquire the whole treasure of Learning; so, God by his Prophets (2 Chron. 36.15.) and Ministers instructs his People in Divine learning, etc. 4. The Metaphors from a Country or Family are these; Canaanite. A Canaanite is put for a stranger or impure Person, Zach. 14. last verse, Isa. 35.8. Joel 3.22. For a Merchant, because their Country was near the Sea, Prov. 31.24. Isa. 2●●. 8. Jer. 10.17. Host 12.8. Zeph. 1.11. Arabian. Edomites Moabites An Arabian is put for a Thief or Robber, because they were infamous that way, Jer. 3.2. Isa. 13.20. the Edomites and Moabites are put for the Church's Enemies, because they were such to the Jews (Psal. 137.7. Lam. 4.21. Amos 1.11. Obadiah ver. 10. Ezek. 25.12.) Isa. 34.5, 6. and 63.1. and 25.10. Chaldeans are put for Mathematicians or Fortune-tellers, because that Nation was given to it. Dan. 2.2. Sodom. Gomorrah. etc. The Names of Sodom and Gomorrah are attributed to the Rebellious and stubborn Jews, Isa. 1.10. See Isa. 3.9. Ezek. 16.48, 49, 53. Rome, the seat of Antichrist, is called Sodom and Egypt, Rev. 11.8. Sodom, because of its Corporal and Spiritual Whoredom, and other enormous sins; Egypt, because of its Tyranny and Cruelty against the People of God. Metaphors from the various Actions of Men. SUch of the Actions of Men as we have not treated off before, shall be briefly given— These may be distinguished into such as are Necessary, and such as are Contingent. 1. Necessary Actions, as [to Eat and Drink] denotes, To Eat. (1.) To consume or destroy, Gen. 31.15. Exod. 3.2. Deut. 31.17. and 7.16. Prov. 30.14. Psal. 14.4. Psal. 69.10. Esa. 1.20. Jer. 30.16. Gal. 5.15. Jam. 5.2.3. etc. (2.) To Enjoy, or receive benefit, as eating nourishes the body— this enjoyment is either Corporal, as Gen. 45.18. Psal. 128.2. Esa. 1.19 and 3.10. etc. Or Spiritual, Prov. 9.5. and 8.5, 6, 10. etc. Jer. 15.16. 1 Tim. 4.6. 2. It denotes a participation of the Merits and Blessings of Christ, John 6.50. etc. 1 Cor. 10.16. 3. The completing of Eternal Happiness, or Everlasting Life itself, Luke 14.15. and 22.30. John 6.27. Rev. 2.7. and 3.20. etc. To be filled,] that is after Eating denotes any fullness, as when an old man is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) Full of Days, Gen. 25.8. and 35.29. See Host 13.6. Luke 6.25. 1 Cor. 4.8. It denotes a sufficient enjoyment of things pleasing and profitable, Psal. 16.10. and 17.14. and 81.10. and 103.5. and 107.9. Matth. 5.6. Luke 6.21. Sometimes it denotes loathing, as a full Stomach does Meat, Psal. 88.3. Hab. 2.16. Hence by an Anthropopathy 'tis attributed to God, Esa. 1.11. To Hunger and Thirst] denotes an ardent desire in the Godly, after heavenly things, Psal, 42.2. and 63.1. Esa. 41.17. and 51. 1. Matth. 5.6. Luke 6.21. and 1.53. In the wicked it denotes Eternal malediction for the want of those blessings, Esa. 65.13. Luke 6.25. See Luke 16.24. and Amos 8.11. [To Drink] denotes the enjoyment of good and pleasant things, Jer. 2: 18. Victory, as Num. 23.24. See Prov. 5.15. Esa. 37.25. Participation of Heaven, Prov. 9.5. Esa. 65.13. John 4.14. and 7.38. See Rev. 22.17. etc. To suffer inconveniences, as Job 21.20 Jer. 25.16. and 49.12. Obad. 1.16. Hab. 2.16. Prov. 20.6. Matth. 20.22. and 26.39. etc. To be accustomed to a thing, Job 15.16. and 34.7. Rev. 18.3. Prov. 9.5. To be Drunk] denotes to be filled with good things, Deut. 29.19. Psal. 36.8, 9 Prov. 5.19. and 11.25. Cant. 5.1 Jer. 31.14. To be overwhelmed with Calamities, Esa. 51.21. and 63.6. Jer. 48.26. Ezek. 23.33. To be obstinately confirmed in impiety by the just Judgement of God, Esa. 29.9, 10. Hence sobriety on the contrary, both of Body and mind, is attributed to a godly man, 1 Thess. 5.6, 8.2 Tim. 4.5. and 2.26. 1 Pet. 1.13. and 4.7. and 5.8. [To Beget and bring forth] is put for the production or event of any thing, Job. 38.28. Psal. 90.2. Prov. 25.23. and 27.1. Zeph. 2.2. Jam. 1.15. Hence Generations signify things done, or Histories, Gen. 2.4. and 5.1. and 37.2. It is attributed to Spiritual renovation, Esa. 66.9. John 1.13. The Church being as it were the Mother of Believers, Esa. 54.1. and 66.7, 8. Gal. 4.26, 27. To the Ministers of the Gospel, 1 Cor. 4.15. Gal. 4. ●●9. Philemon ver. 10. etc. When a man is said to bring forth Wind, Stubble, Vanity, etc. it denotes the ill success of his malignant endeavours, Job 15.35. Psal. 7.14. Esa. 26.28. and 33.11. and 59.4. Hitherto of the necessary Actions of men; Contingent actions. now we shall briefly touch such as are contingent, which are good or bad; with respect to the Agent or others. What concerns Site or Local motion, as [to God or Walk,] is put for the Life, Site or Local motion. Manners, and Actions of Men, Gen. 17. 1. Psal. 1.1. Psal. 119.1, 3, 9 etc. Rom. 8.1. Eph 2.2, 10. etc. 2 Cor. 12.18. Hence a Way is put for the course of Life or conduct of men, Gen. 18.19. and 31.35. Prov. 28.6. Jer. 6.16. Matth. 21. 32. Act. 14.16. etc. To God] signifies to die, Gen. 15.2. Josh. 2●●. 14. Luke 22.22. etc. To Stay or Tarry] signifies to Live, John 21.22. Phil. 1.25. To Follow signifies, inmitation and conformity in life and actions, 1 Kings 18.21. Matth. 16.24. John 8.12. 1 Pet. 2.21. 2 Pet. 1.16, To Run] betokens diligence, Psal. 119.32. Cant. 1.4. Jer. 23.2. Rome 9.16. 1 Cor. 9.26. Gal. 5.7. Phil. 2.16. 2 Tim. 4.7. Heb. 12.1. The word of God is said to Run. when it is largely propagated, 2 Thess. 3.1. and when the Will of God is fulfilled, Psal. 147.15. To Hasten signifies Temerity, Rashness, Precipitancy and Folly, Job 5.13. Esa. 35.4. To Stand] signifies to be happy or in a good Condition, 1 Sam. 24.21. Psal. 30.7, 8. Dan. 11.2. Rom. 14.4. To believe firmly and persevere, Exod. 14.13. Rom. 5.2. and 11.20. 1 Cor. 10.12. and 16.13. 2 Cor: 1.24. Phil. 4.1. It denotes perseverance in sin, Psal. 1.1. Eccl. 8.3. Host 10.9. The Confirmation or ratifying of a word or decree, Leu. 27.14. Deut. 9.5. and 19.15. Esa. 40.8. Jer. 44.28. 2 Cor. 13.1. etc. [To Sat] denotes to be quiet and steadfast, Gen. 49.24. Psal. 113.9. Micah 5.3. etc. To Fall] denotes to Sin, Jer. 8.4. 1 Cor, 11.12. and to be overwhelmed with Calamities, Prov. 24.16, 17. Amos 5.2. To be despicable or low, Neh. 6.16. Esth. 6.13. John 12.3. To Die, Gen. 25.18. 1 Cor. 10.8. See more Examples Gal. 5.4. 2 Pet. 3.17. Rev. 2.5. Matth. 8.11. Luk. 13.29. Matth. 22.1. etc. Esa. 25.6. etc. [To Gird] denotes fortitude, preparation and dispatch of business, 1 Sam. 2.4. Job 38.3. Prov. 31.17. Jer. 1.17. To put on] denotes a close Union, Job 10.11. Jer. 43.12. Putting on] denotes Regeneration or Renovation, 2 Cor. 5.3. Rom. 13.12, 14. Eph. 4.24. Col. 3.9, 10. 1 Pet. 5.5. There are many transient Actions of men used metaphorically of which take a few examples instead of many, by which you may judge of the rest. [To Take] is put for to Learn or understand, Job 22.22. Prov. 1.3. etc. To Build] (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 banah) for getting of Children, Gen 16.2. Deut. 25.9. Ruth. 4.11. To Restore, exalt or make prosperous, Job 22.23. Esa. 58.12. Jer. 12.16. and 31.4. Mal. 3.15. (to which [to Destroy] is opposed, Jer. 42.10. etc.) To Establish and Confirm, Psal. 89.2. Matth. 7.25. To inform by Doctrine and example Rom. 15.20. 1 Cor. 8.1. and 10.23. and 14.4, 17. Gal. 2.18. 1 Thess. 5.11. Judas ver. 20. (Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Edification, is put for Information by Word and Life, Rom. 14.19. and 15.2. 1 Cor. 14.3, 5, 12. 2 Cor. 10.8. and 13.10.) Thus is the Church Built, which is the House and City of God, Psal. 51.18. and 102.14. Esa. 60.10. and 54.11, 12. Matth. 16.18. 1 Cor. 3.9. Eph. 2.21, 22. and 4.12. 1 Pet. 2.5. Hence such as should preserve and restore the Church are called Builders, Psal. 118.22. Matth. 21.42. Act. 4.11. 1 Pet. 2.7. To Build] is also put for seducing by False Doctrine, 1 Cor. 8.10. etc. [To War, Fight, etc.] is put for the spiritual fight of Believers against the Devil, the World and the Flesh, Esa. 40.2. 2 Cor. 10.4. Eph. 6.12. 1 Tim. 1.18. 2 Tim. 2.3, 4. and 4.7. Phil. 1.27. 'tis said of such things as disagree amongst themselves, as Flesh and Spirit, Rom. 7.23. Jam. 4.1. 1 Pet. 2.21. Prayers are spiritual weapons, Rom. 15.30. Col. 4.12 etc. To Commit Adultery or play the Whore] is put for Idolatry and Impiety of which there are abundance of examples in Scripture, Exod. 34.15, 16. Deut. 31.16. Judas 2.17. and 8.27.33. 2 Kings 9.22. 1 Chron. 5.25. Esa. 1.21. and 57.3, 4. Jer. 2.20. and 3.1, 6, 8, 9 and 13.27. and 23.14. Ezek. 16.15, 2. and 23.3. Host 1.2. and 4.12. and 5.3. and 6.10. Nahum. 3.4. Rev. 2.20.21, 22. and 14.8. and 17.2. and 18.3. etc. The Reason of the Metaphor is, because God hath joined and as it were espoused his Church to himself in a spiritual Contract or Covenant, that thereby he may beget spiritual Children to be eternally saved. If the Church therefore will basely forsake him, and run to Idols without any respect to the violation of that Conjugal engagement, it is spiritual Adultery and the Scripture so styles it, etc. To Bewitch] it put for to Seduce by wicked Doctrine, Gal. 3.1. Apostates and such as persecute the Saints are said Heb. 6.6. To Crucify the Son of God afresh. In which sense Rome, the seat of Antichrist is thus described, Rev. 11.8. The great City which spiritually is called Sodom and Egypt, where also our Lord was Crucified. Which Periphrasis denotes the cruel persecution of true Christians, with all the oppression, and Massacres perpetrated by Rome and its Instruments, where ever they have power to act. For whatsoever injuries are offered to Believers, are by the Holy Spirit said to be offered to Christ himself, because none of the Members can be hurt, but the head sympathizes and suffers with it, as was said before. * Homil. 11. in Jer. Origen says, By every Martyr's condemnation, Jesus is condemned: For if a Christian be condemned for this alone, that he is a Christian, it is Christ then, that is condemned; (and so crucified) Metaphors taken from the Containing Subjects. TO this belongs. (1) Generally Place and its Dimensions. (2.) Particularly the Habitations of Men. To the Dimensions or differences of place belongs Altitude or height, which when referred to the mind and understanding of man, metaphorically denotes an abstruse thing, or that which is difficult to be understood, Prov. 24.7. Wisdom is too high for a fool, that is, he cannot attain it. See Prov. 14.6. A Word that has affinity with this denotes the distraction of an irresolute mind, by reason of divers cares and doubts Luke 12.29, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be ye not lifted up on high, we translate it, be ye not of a doubtful mind; this metaphor is taken from Meteors, and denotes a mind as it were hung up in the Air, apt to be blown hither by every blast; the meaning is, be not distracted with various cares for your sustentation, but acquiesce in the hope of Divine help. Gen. 43.18. We are brought in, that he may Roll himself upon us, and fall upon us, Gen. 43.18. and take us for bondmen. This is an elegant metaphor taken from the fall of a Body from an high place or precipice, upon which Junius says, Metaphora duplex, a corporibus magnae & ponderosae molis, etc. A double metaphor taken from bodies of a great and weighty bulk, which by wheeling (as it were) are tumbled down from on high, and the higher they are, by so much the more violence do they fall: As if he had said, whereas he has no lawful cause of quarrel against us, he will make us Captives, or Bondmen by this pretext of money, etc. [To go Backward] denotes Apostasy, Jer. 7.14. To turn their Hearts back again, signifies Repentance, and their abhorring Baal whom they thought to be a God, 1 King 18.37. See Esa. 50.5. [To turn to the Right Hand or Left Hand] Gen. 24.49. signifies a desire what to do, or not to do; the metaphor being taken from such as are doubtful, when they come to a parting way, which to take, and are wont to be directed by that phrase, turn to the right or left hand. This phrase is used with respect to Divine Obedience, when men are commanded to walk neither to the Right nor Left hand, that is, to keep exactly to that rule and order with respect to God's Worship, which he hath set down in his Word, Deut. 5.32.— 17.11, 20.— 28.14. Josh. 1.7.— 23.6 Prov. 4.27. Esa. 30.21. etc. The Right side is a symbol of prudence, circumspection, and honesty; and the Left of imprudence, temerity, and incogitancy, Eccl. 10.2. etc. [Latitude or Largeness] gives some metaphors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilatare, to enlarge, signifies a deliverance and help from Calamity, Psal. 4.1. Psal. 18.19. and 31.8, 9 Prov. 18.16. So Narrowness betokens Trouble and Affliction, Psal. 25.16.17.— 31.9.— 138.6, 7. Prov. 11.8.— 24.10. The Metaphor being taken from narrow places, or men shut up, besieged, or surrounded by an enemy in a narrow Compass, which exposes them to much distress and difficulties of deliverance—. A heart enlarged signifies Joy, Psal. 119.32. Isa. 60.5. See 2 Cor. 6.11, 12, 13. etc. This enlarging of heart, denotes sometimes great wisdom and virtue, 1 Kings 4.29. Sometimes Pride and Audacity, Psal. 101.4, 5. Prov. 21.4. and 28.25. See 1 Sam. 2.1. 2 Cor. 6.11. Eph. 6.19. Psal. 81.10, 11.— 119.131 etc. Of Places where men Dwell we will show (1) Their parts. (2) Their species or kinds. The Parts, from which Metaphors are taken are, The parts of a Building. Christ a Foundation. 1. Foundation, in which we are to consider, (1) Its Dignity, being the principal part of the Edifice, which supports the whole weight of the building. Hence Christ is called a Foundation of the Church, which is his spiritual house, Isa. 28.16. 1 Cor. 3.10.11. Eph. 2.20. See Matth. 16.16, 18. 1 Pet. 2.4, 5. Judas ver. 20. Rev. 21.14. because from him, and by him, and in him are all things, which are needful for the gathering, preserving, and saving of his Church (2) Its steadfastness, stability and firmness; which makes the whole building strong and durable. Hence it is said of the Creation of the Earth, that solid and immovable body, together with its parts, Exod. 9.18. Job 38.4. Psal. 24.1, 2.— 104.5 Prov. 3.19.— 8.29 Heb. 1.10. Hence 'tis put for the ground, which we tread upon, Hab. 3.13. by making naked the foundation (so the Hebrew) that is, by clearing your land of its Enemies, who so covered it, as if they had taken a perpetual Root in it, ver. 6. More Metaphors you may find, Prov. 10.25. 2 Tim. 2.19. Joh. 6.27. Isa. 14.32. Eph. 3.18. Col. 1.23. 'Tis put for to Consult or Deliberate, because every Design must have a beginning, Psal. 2.2.— 31.13, 14. and to appoint, decree or ordain, so as that a thing should be firm and certain, 1 Chron. 9.21. Esther 1.8. Psal. 8.2. Out of the mouths of Babes and Sucklings hast thou founded (so the Hebrew) strength, etc. (3.) It's Order, because it is the first thing in a building, and the last in the destroying of an House; Hence it is put for beginning, with respect to time, Isa. 7.9. and for the very extreme or end in the destruction or utter rooting out of the People, Psal. 137.7. [A Wall] is transferred to a humane Body, Jer. 4.19. I am pained at the walls of my heart (so the Hebrew) that is, my Bowels and sides which environ or encompass my heart, in which places, such as are troubled with an hypocondriach disease, are much pained, etc. Acts 23.3. Paul calls the Chief Priest whited wall, that is, an Hypocrite and vain speaker, who bragged of the Dignity, and title of his Office, whose outward Appearance was gaudy and splendid, bespeaking much sanctity, whereas within he was full of Impiety and Uncleanness. See Matth. 23.27. It seems this kind of wall which he alludes to, was made of Mud, that is a slight wall of untempered Mortar, as Ezek. 13.10. which had no solid or durable substance in the inside, but were curiously whited with Lime on the outside. Eph. 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intergerinus paries, the middle wall of partition, denotes the Mosaical Law, Eph. 2.14. Middle Wall. which like a Partition divided the Jews from the Gentiles, which being now taken away they are all one in Christ. A Wall, in a Metaphor is a Symbol of strength and defence, 1 Sam. 25.16. Psal. 18.29. Isa. 26.1. Jer. 1.18. and 15.20. A hedge denotes also Defence, Ezek. 13.5.22.30. Jer. 5.1. Psal. 106.23, 30. A Step or Stair,] or degree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is put for increase of spiritual gifts, 1 Tim. 3.13. See Matth. 13.12. a Pillar Metaphorically signifies things like it, whether with respect to figure and shape, Exod. 13.21, 22. Judg. 20.40. Rev. 10.1. or use, for it is firm, and bears great Weight, and therefore denotes firmness, constancy and lastingness, Prov. 9.1. Jer. 1.18. Job 9.6. and 26.11. 1 Tim. 3.5. Rev. 3.12. dignity and pre-eminence in the Church, Gal. 2.9. the Commonwealth, Psal. 75.4. A Corner] denotes extremity, because it is the extreme part of the Building, as 1. The extremes of the earth, Exod. 27.9. Num. 34.3. Neh. 9.22. Jer. 9.26. Deut. 32.26. 2. Of a field and Country, Leu. 19.19. Num. 24.17. where the Chaldee and Septuagint understand Princes. 3. Of the head, as the Forehead and Temples, Leu. 13.41. and 19.27. The outward Corner of a house, signifies a Prince or Grandee, Judges 20.2. 1 Sam. 14.38. Isa 19.13. Hence Christ is called a Cornerstone, Psal. 118.22. Expounded Eph. 2.15, 16, 17, 20. A Nail, signifies one fixed for common good, Isa. 22.23. the Chaldee renders it faithful governor, and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Prince. A Gate or Door] is put for a populous City, through which the passage of traffic or Commerce is wont to be Ezek. 26.2. For the entrance into a Country, Micah 5.5. For the Lips, Job. 41.5. See Psal. 141.3. Psal. 78.22, 23. Job 3.10. What a door of hope denotes is shown before in the mention of the Valley of Anchor, Host 2.15. the opening of a door, denotes preaching the Gospel, Isa. 26.2. and 60.11. Acts 14.27. 1 Cor. 16.9. 2 Cor. 2.12. Col. 4.3. Rev. 3.8. The door of heaven denotes the means of arriving to blessedness, Gen. 28.17. Matth. 7.14. Luk. 13.24. Christ calls himself a door, John 10.1, 2, 7, 9 because none can get into heaven, or rightly into the Church but through him. See Metaphor Door in the second Book. Matth. 23.14. The Pharisees are said to shut the Kingdom of heaven and prohibit entrance therein, because they hindered men from looking after the saving Graces of the Messiah, who is the only door of Salvation, and because they depraved his holy word: To be at the door, denotes nearness of time, Matth. 24.33. Jam. 5.9. The Gates of Death, denote extreme peril, Job 38. Psal. 9.13. and 107.18. Isa. 38.10. The Gates of Hell, Matth. 16.18. denote the Stratagems, Machinations, Plots, and power of the Devil and his Ministers, etc. Believers are said to knock at the door, when they pray earnestly, Matth. 7.7, 8. Luk. 11.9. God is said to knock at the Door (of our heart) when he earnestly invites men to Repentance, Rev. 3.20. etc. Bars, which strengthen gates, 1 Sam. 23.7. are Metaphorically put for any kind of Fortification or Strength, Job 38.10. Psal. 147.13. Ezek. 30.18. Amos 1.5. Isa. 15.5. and 43.14. [A Key] denotes Authority and Power, Isa. 22.22. Key. 'Tis attributed to Christ with respect to Hell and Death, Rev. 1.18. and the Church and Heaven, Rev. 3.7. which denotes Chief Dominion. The Keys of the Kingdom of heaven, Matth. 16.19. denote the Ministry and Office of the Apostles, Joh. 20.23. in retaining sins (viz. excommunicating Scandalous sinners) and remitting sins, (that is, receiving the penitent) set forth by the Metaphors of a Key, which shuts or opens the door. The Species of Buildings, are (1.) A City, which Metaphorically denotes the Church Militant, Isa. 26.1. Heb. 12.22. See Matth 5.14. Species of buildings. The Church Triumphant, Heb. 11.10. and 13.14. Rev. 2.2. etc. See Phil. 3.20. and 1.27. where heavenly conversation is expressed by a word derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City, as Civility is from Civis a Citizen, because their Conversation should be civil, in opposition to the rudeness and barbarity of such as live in the Country. It is said of a Fool, Eccl. 10.15. that he knows not how to go to the City, that is, he cannot perfect what he undertook. [Strong Holds] or Munitions are elegantly used by the Apostle, Strong Holds or Munitions. 2 Cor. 10.4. for all that which the Church's Enemies put their Confidence in, as Carnal Wisdom, Learning, Eloquence, etc. Which those Divine Weapons pull down, etc. Towers sometimes denote Proud Tyrants, and worldly Grandees, Towers. Isa. 2.15. and 30.25. Other significations of these, see before, chap. 8. and in the Metaphorical Parallels, Book 2. A House] denotes the Church Militant, Psa. 27.3, 4.— 69.9. (John 2.17. A house. )— 84.4.— 92.13 Isa. 56.5, 7. Eph. 2.19, 22. 1 Tim. 3.15. Heb. 3.6. and 10.21. 1 Pet. 25. and 4.17. Hence the Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the house-servants or Stewards of God, 1 Cor. 4.1. The Temple of Jerusalem is frequently called the house of God, 2 Sam. 7.5, 6. Psal 26.7, 8.— 12.2. 1 Jer. 7.11. Math. 21.13. etc. The Church Triumphant and Eternal Life, is called a House, Psal. 36.8. John 14.2. 2 Cor. 5.1, 2. The Reason is, because (1.) God lives there with the Blessed, as the Master of a Family with his Domestics. (2.) Because it is a most quiet and secure habitation. (3.) Because of the perfect and clear vision of God. (4.) With respect to the glorious Ornaments of his family; for the Grandees of the World maintain their Families as splendidly as they can. (5.) Because all the spiritual sons of God are gathered into this house, where there is perfect harmony and Concord, etc. Tabernacle. A Tabernacle is almost of the same signification, and is put for the Church Militant, Psal. 15.1.— 27.4, 5.— 84.1. for the Church Triumphant, Luk. 16.8. Rev. 21.3. The Tabernacle of David, Amos 9.11. Acts 15.16. denotes the Kingdom and Church of the Messiah, etc. The word Tabernacle is said of the Suns tarrying in heaven, Psal. 19.4. and of a humane Body, A Chamber. 2 Cor. 5.1, 4. 2 Pet. 1.14. because the Soul dwells in it, as its habitation till death. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheder. this word signifies the inmost and most retired part of any place. Judg. 15.1.- 16.9 Cant. 3.4. Pagnin. Thesaur. Prison. A Chamber or Inner Room] which the Latins calls Penetrale is attributed to God, which is a symbol of that divine and intimate Communion which the Saints enjoy with him, Cant. 1.4. See John. 14.2. where the many Mansions there, are thus to be Metaphorically understood, viz. variety of heavenly Joys. Chambers of the South, Job 9.9. and 37.9.] this denotes that part of Heaven which is near the Antarctic Pole, or Southern Axis, which being below our horizon cannot be seen of us. See Prov. 24.4. and 18.8. By Chambers of Death, Prov. 7.27. is denoted Damnation. The Chambers of the People. Isa. 26.20. are temporal Death, or the Graves of the Godly, from which at the last day there will be a Resurrection. A Prison, and Imprisonment is most elegantly translated to Denote God's Vengeance against his Enemy, Isa. 24.21. And it shall come to pass in that day, that the Lord shall visit (that is, take notice of) the host of every high one, with him that is on high, and the Kings of the Earth, with their Land, (that is, he will punish high and low, King and Subject) ver. 22. And they shall be gathered together with the gathering of Prisoners into the Dungeon, and shall be shut up in Prison (that is, they shall be held Captive by the power of God, whatsoever they are that are his Adversaries, for this shutting up in Prison denotes any kind of Punishment) and after many things they shall be wanting, that is, they shall never be able to extol or lift themselves up more against God. See 2 Cor. 10.4, 5. A freeing from prison, denotes divine Deliverance, Psal. 142.7. A Ship. A Ship, Isa. 33.21. denotes all the force of the Church's Enemies, Psal. 48.7. The breaking of the Ships of Tarshish, betokens (as many Interpreters say) the confusion of those Enemies. See Isa. 2.16, 17. Besides this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make shipwreck of Faith, denotes Apostasy from the Faith, etc. A Grave. A Grave denotes the depraved Nature of man, Psal. 5.9. Rom. 3.13. Their throat is an open sepulchre, the Metaphor being taken from the noisome scent of a Grave, which is translated to the corrupt and wicked discourse of ill men. See Matth. 23.27, 28, etc. See also Isa. 14.11. Thy Pomp is brought down to the Grave-, that is, none will honour thee, etc. Metaphors from the various Adjuncts of Men. THese may be Divided into Internal and External; of the Internal we have before expounded Many; of the Externals, by which the various Utensils or Instruments, etc. useful for humane Life are to be understood, we will here treat briefly. Arms are translated by a notable Emphasis to denote the spiritual fight or struggling of a Pious Soul against Sin and Temptation; Arms or Armour. Rom. 6.19.— 13.12. 2 Cor. 6.7.— 10.4. 1 Pet. 4.1. Of Which the Apostle treats most Elegantly, Eph. 6. upon which, see Mr. Gurnal, who hath well handled that Subject. The Devil is said to be a strong man Armed, Luk. 11.21. that is, well provided with Craft, Guile, and Subtlety, to overreach and overcome a Soul. A Sword denotes 1. A thing hurtful, because it is cutting, A Sword. and so betokens most bitter Griefs, Psal. 22.20. Luk. 2.35. Hence 'tis said of an ill-speaking and virulent Tongue, Psal. 55.21.— 57.4.— 59.7. Job 5.15. See Psal. 64.3. etc. To put a knife to the Throat denotes extreme peril, Prov. 23.2. 2. It denotes a thing very penetrating, and efficacious, Psal. 149.6. Micah 5.5. Eph. 6.17. It is said of the Word of God that it is sharper than a two-edged sword, Heb. 4.12. Gladio ancipiti, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scindendo penetrabilius esse, which denotes its piercing efficacy, to reach the heart, when set home by the Spirit. See Isa. 49.2. Rev. 1.16.— 2.12, 16. etc. A Bow and Arrows] signify the same thing, that is, Bow and Arrows. are put for an ill speaking and lying tongue, Psal. 64.3.— 120.4 Jer. 9.3. An arrow flying by day] denotes any sudden or invading danger, Psal. 91.5. how attributed to God, we have shown in the Chapter of an Anthropopathy, page 71. A Quiver] wherein arrows are kept is put for a Family wherein Children are well educated; A Quiver. Psal. 127.5. (see ver. 3.4. and Psal. 8.2. Matth. 9.38. Isa. 41.16. Psal. 45.5. Isa. 49.2.) the Chaldee renders it, It is good for that man that fills his School with them. A Shield] put for Princes, A Shield. Psal. 47.9. Hosea 4.18. who defend their Subjects as a Shield does the Body. Paul calls the Word of God, the shield of Faith, Eph. 6.16. which quenches all the fiery darts of the Wicked One, because when received in Faith, it defends a Soul from all the Temptations of the Devil, which are as Darts, that would obstruct its passage to heaven, see Gurnal as before. See 1 Thes. 5.8. etc. Elisha and Elijah, are called the Chariots and the Horsemen of Israel, Chariots & horsemen. 2 Kings 2.12.— 13.14. that is, their principal strength, as Chariots and horsemen are in War, etc. A Staff] because it is the supporter of a weak or lame Man, A Staff. denotes help and support, 2 Kings 18.21. Psal. 18.18. Hence the Staff, of Bread, Water, etc. is put for Meat and Drink by which the life of man is Supported and Refreshed, Leu. 26.26. Psal. 105.16. Isa. 3.1. Ezek. 5.16.— 14 13. etc. Hence Bread is said to support (in our Version strengthen) the heart of man, as a staff does the body; that is, comforts and refreshes him. Hence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulcire, to prop, is put for eating 1 Kings 13.7. etc. On the Contrary a staff is a symbol of Meanness and Poverty, as in the Prayer of Jacob, Gen. 32.10. With my staff I passed over this Jordan, that is, weak and poor, the Metaphor being taken from such as are taken Captives in War, and despoiled of all their Arms, and are dismissed with a Staff. Because a staff is an Instrument whereby men use to beat, It is put for Tyranny, Cruelty and severe Government, Prov. 10.13.— 22.8.— 26.3. 2 Sam. 7.14. Psal. 89.32. Isa. 10.5.24.— 14.5. A [Prize] is put for the Reward of the Godly; the metaphor being taken from such as win a race, A Prize. or overcome any challenger or adversary that contended with them at any exercise, 1 Cor. 9.24. Phil. 3.14. For the exercise of Faith and Piety is compared to a Race or Strife, 1 Cor. 9.24, 25, 26. Gal. 5.7. Heb. 12.1. etc. Col. 2.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to defraud of that Reward— the metaphor is taken from the Custom of Heathens, who in their Games and public Exercises of wrestling and the like, had some that used to sit as umpires to give to them, that did best, the Reward of a Garland or Crown, or some such thing, yet were sometimes unjust, and defrauded by some corrupt dealing, those that really won the prize. The sense is, that they should not trust the Judgement of Divine matters, and the Mysteries of God's Law with respect to Worship to the Folly of humane Reason, and the Comments of Will Worshippers, lest they should lose Truth, and consequently the prize of Eternal Salvation, Col. 3.15. The [White Stone] Rev. 2.17. is a symbol of Heavenly glory, To him that overcometh will I give a White Stone, and in the Stone, a new Name written, etc. The Metaphor (as some conjecture) is taken from an ancient Custom, that a White Stone was given to an acquitted person that was accused and tried; and a Black one, to guilty and condemned, according to that of Ovid. 15. Metam. Mos erat Antiquis, niveis; atrisquè lapillis, His damnare Reos, illis absolvere culpae, etc. The Custom was, by White and Black small Stones, T' Acquit the Guiltless; and Damn guilty ones. The writing of a new Name in the White Stone, is said by Interpreters to denote, not only a freedom from condemnation, but also an adorning with heavenly Glory; 1 John 3.2. Others say that 'tis a symbol of Victory, etc. [A Cup] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the guests drink out of it (Jer. 16.7. Luke 22.17.) and because it holds sometimes bitter liquor, sometimes sweet, metaphorically denotes sometimes a prosperous and happy condition, as Psal. 16.5.— 23.5. and 116.13. Sometimes Punishment and Affliction, Psal. 11.6. and 75.8. Esa. 51.17, 22. Lam. 4.21. Jer. 25.15. and 51.7. Ezek. 23.33, 34. Matth. 20.22, 23. and 26.39, 42. etc. Col 2.14. Hand Writing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. [A Hand Writing] commonly called a Bond, Col. 2.14. is put for an obligation, or that guilt that sinners incurred by sinning; the cancelling of which and fixing it upon the Cross, is the full or plenary satisfaction for sin made by Christ, and applied to the soul by true Faith, upon which see Erasmus in his paraphrase, who does excellently expound it. A Crown A [Crown] That peculiar and principal Ornament of the head in general, denotes any beautiful or very pleasing Ornament or profitable thing, Prov. 4.9. and 17.6. Jer. 13.18. Phil. 4.1. 1 Thess. 2.19. Hence to Crown is put for to adorn, bless with good things, and so to make joyful, Psal. 8.5. and 103.4. See Psal. 65.11. Esa. 23.8. Tyre is called the Crowning (City) that is, a place that made its Inhabibitants great and Wealthy; for 'tis added, whose Merchants are Princes, whose Traffiquers are the honourable of the Earth. 2. A Crown is the symbol of an Empire or a Kingdom, hence the Kingdom of Israel is called a Crown of Pride, Esa. 28.1. (See Host 5.5. and 7.10.) viz. a most proud Kingdom— More Examples are to be read, Psal. 21.3. and 89.39. Lam. 5.16. Ezek. 21.26. But this rather belongs to a Metonymy of the sign. But 'tis metaphorically, when Crowning is attributed to Christ the heavenly King, Zach. 6.11, 12, 13, 14. Psal. 8.5. Heb. 2.7, 9 etc. 3. It denotes heavenly Reward or Eternal Life, 1 Cor. 9.25. 2 Tim 2.5. and 4.8. Jam. 1.12. 1 Pet. 5.4. Rev. 2.10. and 3.11. etc. [Riches] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is put for plenty of heavenly things, and the spiritual gifts received through Christ, Riches. Luke 12.21. 1 Cor. 1.5. 2 Cor. 6.10. and 8.9. Heb. 10.34. and 11.26. Col. 2.2. Jam. 2.5. Rev. 3 18. See Esa. 53.9. Serious piety, 2 Cor. 8.2. and 9.11. 1 Tim. 6.18. The Conversion of the Gentiles, Rom. 11.12. [Treasure] denotes plenty of heavenly good, Esa. 33.6. Matth. 6.20. etc. which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Inheritance of Believers, Inheritance: Acts 20.32. Eph. 1.14, 18. Col. 3.24. Heb. 9.15. 1 Pet. 1.4. And Believers themselves are called Heirs and Coheirs with Christ, Rom. 8.17. Gal. 4.7. Tit. 3.7. Heb. 6.17. Jam. 2.5. 1 Pet. 3.7. Hence the phrase to inherit the Kingdom of heaven, Matth. 19.29.— 25.34. and sundry other places; the metaphor is taken from the Jewish Inheritances, which were kept very sacredly and strictly by the Possessors, and left to their posterity, as appears by that Heroic speech of Naboth, 2 Kings 21.3. who refused to exchange his Vineyard for a better, etc. To Riches, Treasures, etc. are opposed poverty and begging, which denote the want of spiritual good things, Rev. 3.17. Sometimes Repentance and Contrition, with a desire after them, Matth. 5.3. and 11.5. Luke 4.18. and 6.20. etc. A [Debt] denotes sin, Matth. 6.12. (See Luke 11.4. Debt. ) Luke 13.4. because we become thereby obnoxious to the wrath of God as a Debtor does to the Arrest and Suit of his Creditor. See the Parables, Matth. 5.26. and 18.23. etc. Luke 7.41, 42, 47. and the appellation of a Bond, Col. 2.14. of which before. A [Whip] Metaphorically denotes Affliction, Calamity and Loss, Whip. 1 Kings 12.11, 14. Josh. 23.13. Job 5.21. and 9.23. Esa. 10.25. and 28.18. Mark 3.10. and 5.29.34. Luke 7.21. Heb. 12.6. etc. The [Hammer] of the whole Earth, Hammer. is a metaphorical Epithet of the Babylonian Monarch, Jer. 50.23. because God (as if it were with a great Hammer) made use of him at that time to break in pieces the Kingdoms of the whole World. See Jer. 23.29. and 51.20. A [Table] denotes heavenly good things, Psal. 23.5.— 69.22 Prov. 9.2. Rom. 11.9. A [Measure] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, metron, has 3 metaphorical significations. 1. Because it contains part of an entire heap or parcel, Measure. it is put for that portion or proportion of the gifts of the Spirit which Beleivers have, Rom. 12.3. Eph. 4.7, 16. Thus it is said of Christ, John 3.34. That God giveth not the Spirit by Measure unto him, on which * lib. de Trinit. f. 630. Tertullian most elegantly, Spiritus sanctus habitat in Christo plenus & totus, nec in aliqua Mensura, aut portione Mutilatus, sed cum tota sua redundantia cumulatè admissus, ut ex illo delibationem quandam gratiarum caeteri consequi possint, totius sancti spiritus, in Christo, fonte remanente, ut ex illo donorum atque operum venae ducerentur, spiritu sancto in Christo affluentèr habitante. That is, The Holy Spirit dwells fully and entirely in Christ only, neither is it in any Measure or portion maimed (or defective) but with his whole redundancy entirely or absolutely admitted, that others may receive the Communications of Graces from him, the whole spring or fountain of the spirit remaining in Christ, that the Veins of gifts and works may convey influence from him, the Holy Spirit dwelling most abundantly in him. 2. In regard a Measure is filled, when a thing is sold, it is put for a large remuneration of benefits (Luke 6.38.) or blessings. As also the abundance or termination of evil and wickedness, Matth. 23.32. (with 1 Thess. 2.16.) fill ye up then the Measure of your Fathers, viz. of the sins of your Fathers, as Erasmus paraphrases it, go on, imitate your Ancestors, and what they wanted of extreme cruelty, do ye make it up; they killed the Prophets, and you him, by whom, and of whom they Prophesied. The highest pitch of villainy is noted by this phrase, beyond which there is no further progress, and makes ripe for Divine Vengeance, and severest punishment, which certainly follows it, as payment follows things fully measured and sold. See the examples of the Amorites, Gen. 15.16. Of the Sodomites, Gen. 18.20. etc. Of the Amalekites, Exod. 17.14. 1 Sam. 15.2. etc. 3. Because there is a mutual equality and proportion, in giving and restoring, therefore it is metaphorically said in a Proverb, with what measure ye meet, it shall be measured to you again, which we find three times, with a different or divers scope. (1.) Denoting just Retaliation, either with respect to reward or punishment, Matth. 7.2. Luke 6.38. Relating to our Neighbour. (2.) A legitimate and saving handling of the Word of God, Mark 4.24. As Euthymius says, as ye attend the Word, so ye shall profit in knowledge. Or, (3.) As Piscator says, If ye communicate the word of God liberally, God will communicate the knowledge of his Divine Mysteries more liberally to you, and augment your Gifts, etc. For this heavenly Talon is improved and multiplied by communicating it to others. Razor. A [Razor] which shaves off hair, is put for the King of Assyria, Esa 7. 2O. Denoting that God would permit him to destroy Israel. 'Tis called (hired) with respect to the fact of Ahaz, who hired the King of Assyria to assist him against the King of Syria, 2 Kings 16.7, 8. Moab is call a wash pot by David, Psal. 100L. 9. denoting the baseness of those people, and that they were only fit for the vilest Offices, 2 Sam. 8.2. A [Burden] denotes things troublesome and difficult, Exod. 6.6. Psal. 55.22. Esa. 9.4. and 10.27.— 14.25 Matth. 23.4. etc. Weight. Weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪] signifies the greatness of heavenly glory, 2 Cor. 4.17. frequently, Trouble and Misfortune, Matth. 10.12. Acts 15.28. Gal. 6.2. 1 Thess. 2.6. Rev. 2.24. See Prov. 27.3. Sin is called heavy Heb. 12.1. because it is an impediment in our heavenly race or course to heaven. — Of a Seal we have treated before. A [Looking glass] denotes an imperfect knowledge of the Mysteries of God in this Life, Looking-glass. 1 Cor. 13.12. because it gives but an imperfect reflection of the figure or object, compared to the object itself. And because some Looking-glasses reflect the rays or beams of the Sun when it shines on them to an object. The Apostle elegantly says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. signifies to contemplate on●●s shape in a Looking-glass. Aret. Spoils. Stipend. Table. uses the Verb (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) Beholding in a Glass for the light of Divine knowledge, 2 Cor. 3.18. But we with open face, beholding as in a Glass the glory of the Lord, are changed into the same Image (that is, are eminently illuminated, and communicate light to others) from Glory to Glory, as by the Spirit of the Lord. [Spoils taken from an Enemy,] denotes Christ's Victory over Satan, Esa. 53.12. Luke 11.22. Col. 2.15. a man's life is said to be to him for a prey, which denotes deliverance from present Death, as he that takes a booty exposes his life to Danger, Jer. 21.9. and 38.2. and 39.18. and 45.5. Stipend or wages given to a Soldier] is attributed to Sin, Rom. 6.23. whose due wages is death Eternal. A Table] is attributed to the heart, when it is fixed upon any thing, Prov. 3.3. Jer. 17.1. A Cover or Covering denotes ignorance, Cover. because if a thing be covered we cannot see it, Esa. 25.7. 2 Cor. 3.14, 15, 16. Lam. 3.65. Sheath. Vessel. A Sheath or Scabbard is put for the body because the Soul lodges there as a Sword in a Sheath, Dan. 7.15. A Vessel is put for a man's body, 1 Sam. 21.5. 1 Thess. 4.4. Paul calls himself and his Colleagues Earthen Vessels, 2 Cor. 4.7. because of the Contempt, Calamities and Hazards that they were exposed to in the World; as Earthen Vessels are more despised and more obnoxious to be broken than such as are made of Silver and Gold, 1 Pet. 3.7. Peter calls a Woman the weaker Vessel, because more subject to weaknesses and infirmities than men. Paul is called a chosen Vessel by Christ, Acts 9.15. that is, a most choice and excellent instrument whom he would use to Convert the Gentiles. Vessels of Grace or Honour are such as are saved by Grace; and Vessels of Wrath and Dishonour, such as rejected and damned for their Infidelity and Contempt of the Messiah, Rom. 9.21, 22, 23. See 2 Tim. 2.20, 21. Where there is an express comparison. See Esa. 22.8. etc. A [Garment] which covers the body, defends and adorns it, yields a double Metaphor. 1. It denotes Salvation by the application and appropriation of the great benefits of Christ as well in this life as in that which is to come, Psal. 45.8.13, 14. Esa. 61 10. Rev. 3.18. and 7.14. and 16.15. The reason of the Comparison is excellent. (1.) From the hiding of indecen●● nakedness, of which Psal. 32 1. Rom. 4.6, 7. (2.) Because thereby the body is defended from Cold, and other noxious things, Matth. 2●●. 12. Rom. 8.30. etc. (3) Because it adorns and beautifies, Psal. 110.3. etc. See the Parables, Ezek. 16.10. etc. Math. 22.11.12. Luke 15.22. The Typical Visions, Zach. 3.3. etc. Rev. 7.13, 14. and 19.8. and 21 2. The Typical Actions, Gen. 3.21. and 24.52. The Putting on and constant keeping, of this spiritual Garment is, primarily by Faith in Christ, Rom. 13.14. Gal. 3.26, and 27. And consequently, by the Renovation of Holy Spirit, and the Conversation of a Holy Life, Rom. 13.12. Eph. 4.24. Col. 3.10, 12. 1 Pet. 3 3, 4. Contrary to this is the Garment spotted with the Flesh, Judas ver. 23. The defiling of Garments, Rev. 3.4. which is the old man, Eph. 4.22. Col. 3.8. See Esa. 59.5, 6. etc. 2. With respect to outward Conversation, Matth. 7.15. Sheep's Clothing. Sheep's Clothing is attributed to the False Prophets and False Teachers in the Church, Matth. 7.15. Which denotes any outward things which are specious, and made use of craftily to acquire authority and popular favour, as when men make use of a dissembling personated, or hypocritical sanctity, as a Cloak to inveigle and deceive others— When they pretend to be called of God, Jer. 23.25, 30. 1 Kings 13.18. Matth. 7.22. When they make a flourish about the knowledge of Tongues, Universal Learning, great Eloquence, and other acquired Ornaments, Rom. 16.18. 1 Cor. 13.1, 2. and gifts especially the working of Miracles whether truly done, or by mere Imposture, Deut. 13.2. Matth. 7.22. 2 Thess. 2.9. See 1 Tim. 4.1, 2, 3. 2 Tim. 3.5.6. Col. 2.18. To this Sheep's Clothing is fitly opposed A Wolfish mind denoting, (1.) The quality of their Doctrine, viz. it was damning, and a Wolf is a destroyer of Sheep. (2.) Their bloody principles, that would cruelly Lord it, and Tyrannize over men's Consciences, etc. Matth. 11.8. A man Clothed in soft Raiment, that is, Matth. 11.8. A man clothed in soft Raiment. one given to pleasures as appears Luke 7.25. and withal a Court Flatterer, who either approves of, or at least connives at, the sins or Debaucheries of Grandees, and if he admonishes, does it in fawning flattering expressions, with all his artifice of extenuation— Christ says, that John is no such person, but was very remote from the pleasures of the flesh, living by a slender and coarse Diet, Matth. 3.4. and 11.18. and was no Flatterer, as appears by his reproof of Herod for his Incest, Luke 3.19. [Bonds and Ropes or Cords] are metaphorically symbols of Oppression, Bonds. Calamity and Punishment, Psal. 18.5, 6. 116.3. Prov. 5.22. Esa. 28.22. and 49.9. and 52.2. and 58.6. Nahum. 1.13. It denotes also a Covenant obedience and obligation prescribed by the Law, Psal. 2.3. Jer. 2.20. Ezek. 20.37. God is said to lay bonds upon the prophet, Ezek. chap. 4. ver. 8. when he obliges him to a constant perseverance in his Prophecy. See Ezek. 3.15. Charity is called the Bond of perfection, Col. 3.14. by which is not meant that it makes us perfect in the sight of God, Col. 3.14. Charity the Bond of perfection. but that the faithful are so joined together by love, as members of the same body which have a perfect harmony, sympathy and concord towards each other. The same is called the Bond of peace, Eph. 4.3. See Zach. 9.12. Acts 20.22. Cords of Iniquity or Bonds of Iniquity. Esa. 5.18. Acts 8.23. denote the conspiracy of the wicked and the spiritual Captivity of sin. [A Rod] denotes any Castigation or correction, A Rod. Job 21.9. Esa. 9.4. 1 Cor. 4.21. See Staff for the Hebrew * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word properly signifies both. See also chap. 7. towards the End. CHAP. XIII. Of Metaphors taken from Sacred Persons and Things, and whatsoever Relates to Divine Worship. THese may be Reduced to three heads. (1. Men. (2.) Places. (3.) Customs, Rites or Ceremonies. Of which in Order. Metaphors from Men Sacred to God. MEn that belong to this are either Singular, or Conjunct, viz. The whole people. Single or singular as David a man according to Gods own heart, who is put for the Messiah, Esa. 55.3. I will make an Everlasting Covenant with you, the most sure Mercies of David. R. Kimchi, clearly asserts, that the Messiah is to be understood here, and it evidently appears from ver. 4. Some understand by the Mercies of David, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David Amabilis, amicus, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus amicus, amator. the blessings that God promised David, viz. That the Messiah and Saviour of the World should be born of his Race; which is the same thing in effect with the former explication. This Text is applied to the Resurrection of Christ, Acts 13.34. The Name of David and some of his attributes are ascribed to the Messiah, Psal. 132.10. Jer. 30.9. Ezek. 34.23, 24. and 37.24, 25. Host 3.5. The Kingdom of David Typified the Kingdom of the Messiah, Esa. 9.7. Luke 1.32, 33. See Esa. 11.1. 2 Sam. 2.12, 13, 14. (Heb. 1.5.) Psal. 89.20, 27. (Col. 1.15.) Amos 9.11. (Acts 15.16.) Psal. 18.50. (Rom. 15.9.) Hence the Royal Seat of David, Zion and Jerusalem were Types of the Church of Christ, Psal. 2.6. Esa. 2.2, 3. etc. Solomon That the Name of Solomon (the Son of David) is attributed to the Messiah, plainly appears from Cant. 3.11. So in a certain and Mystical sense the promise made to David, 2 Sam. 7. and 1 Chron. 17. is understood. Zerubbabel the Son of Shealtiel was also put for Christ, Haggai 2.23. as Interpreters show, because Christ came of his race, Matth. 1.12, 16. And because he was the Captain of the Jews, Haggai. 2.22. as Christ is the Prince and Captain of his People. Zerubbabel. As he brought the people out of the Babylonish Captivity:, So Christ hath freed his people from the Devil's Captivity, etc. Zerubbabel sounds as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the great, or Master of Babylon, or as others say, qui * a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersit & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babel. dispersit Babylonem, who hath scattered Babylon; which name may be properly attributed to Christ who hath conquered the spiritual Kingdom of Babylon, (viz. of the Devil the World, and Antichrist.) Shealtiel, is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petiit, he sought; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, so Christ is passively; for he receives the Petitions of all the Godly, who by Prayer seek God, and by his Merits renders them efficacious. John the Baptist is called Elias the Prophet, Elias. Mal. 4.5. as Christ himself Expounds it; Matth. 11.14. and 17.11, 12, 13. Christ is called the Church, which relates to a Metonymy of the Subject; as Chap. 3. Sect. 3. There is a Metaphor taken from the Conception of Christ, to denote that the Restauration of his Church, and the Renovation of men's hearts is only through him, Gal. 4.19. See Rom. 6.4, 5, 6. Gal. 2.20. Col. 2.12. See also Col. 2.14. To Crucify the flesh, Gal. 5.24. denotes a subduing of its depraved lusts, which is painful and unpleasing, as if they were set upon a Cross. Paul says, he was Crucified to the World, and the World to him, Gal. 6.14. that is, Gal. 6.14. Luther in Comment. h. l. he judged the world Condemned, and the world had no better opinion of him; he execrated the actings of the unconverted world, and they likewise hated his Doctrine, calling him pestilent fellow, so that there was no concord between him and the false deluding pleasures of the World. See Matth. 10.38.— 16.24. Mark 8.34.— 10.21 Luk. 9.23. and 14.27. John 19.17. Gal. 6.12. Where the cross is put for the afflictions or sufferings of Believers, whereby their Faith is tried, and their Conformity to Christ is denoted, etc. The People of Israel and Juda are frequently put for the New Testament Church; See Gen. 22.17. Jer. 23.6.— 30.10.— 33.14, 16. Ezek. 37.23, 28. Luk. 1.33. Rom. 4.13, 17. Gal. 4.28.31. 1 Pet. 2.9. etc. The reason is, because of the Old Covenant made with them, which Typified the Kingdom of the Messiah. Metaphors taken from Places sacred to God. THE Land of Canaan, Canaan. where the Israelites dwelled because of its fruitfulness and the peaceable state of things there is frequently put for the Church; Isa. 26.1.— 35.1, 2.— 57.13.— 60.13.— 65.9, 10. Ezek. 37.25. Joel 3.23. Amos 9.13, 14, 15. Micah 4.4. Zach. 3.10. Jerusalem, the Metropolis of Judaea metaphorically denotes the Church of Christ, Jerusalem. because God peculiarly revealed himself in that City, and gave promises of the Messiah there, Isa. 4.3.— 40.2, 9— 52.1, 2. Zach. 9.9.— 12.2 Gal. 4.26. Heb. 12.22. Zion] was a Hill in Jerusalem upon which stood David's Royal Palace, Zion. and is by way of Eminency (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sometimes called the Mountain of the Lord, the holy hill, etc. Is proposed Metaphorically as a Symbol of the New-Testament Church, Psal. 2.6.— 68, 15, 16.— 87.1, 2, 5.— 132.13, 14. Isa. 4.4, 5.— 11.9.— 28.16.— 40.9.— 49.14.— 56.7.— 59.20.— 62.11.— 65.25 Zach. 9.9. Heb. 12.22. 2. It denotes the Church Triumphant in Heaven, Psal. 15.1.— 24.3 Isa. 35.10.— 51.11 etc. The Magnificent Temple Built by Solomon in Jerusalem is frequently called the house and habitation of God, and is Metaphorically put for the heaven of God's Glory, Temple. Psal. 11.4. Micah 1.2. For the Church, Psal. 26.8.— 27.4.— 29.9.— 48.9.— 84.1, 2, 4. Isa. 56.7. Eph. 2.21. 1 Cor. 3.16, 17.— 6.19. 2 Cor. 6.16. Heb. 3.6. and 10.21. God is said to be the Temple of the Elect, Rev. 21.22. (of which see Chap. 8. before) Rev. 11.19. A Temple is put for the body of Christ, John 2.19. In unity with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word, for in him dwelled all the fullness of the Godhead Bodily, Col. 2.9. that is, most truly, perfectly and unchangeably, not Typically or in a shadow, as in the Temple of Jerusalem, etc. See Heb. 9.11.— 10.19, 20.— 8.2.— 9.24. and 6.19.20. An Altar] is used to denote the whole Mystery of Christ the Mediator, Heb. 13.10. 1 Cor. 10.18. and 9.13. Sometimes Divine Worship in the New Testament, Isa. 19.19. the similitude being borrowed from the ancient Rites, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ is called Propitiation (hilasterion) Rom. 3.25. because he became the great Sacrifice that satisfied for our sins. He is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (hilasmos) Atonement, with respect to the Type to which the Apostle alludes—, 1 John 2.2. etc. The Church is called the Pillar and stay of Truth, 1 Tim. 3.15. Some think that this Metaphor is taken from the two Pillars which were set up in Solomon's Temple, 1 Kings 7.21. 2 Chron. 3.17. The Name of the one was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Jachin) he shall establish, and of the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Boaz) In it is strength. By which Names doubtless this most wise King had respect to the Stability and firmness of the Kingdom and Church of the Messiah, which names Paul expresses by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilimentum, firmamentum, stabiliment, or firmament, adding a Pillar in allusion to those Typical Pillars—. Hence in the same verse he mentions the house of God, that is, the Temple, by which means the Church of the living God. 1 Tim. 3.16. The Mystery of Godliness. Verse 16. He says, without Controversy great is the mystery of Godliness—. But what is that? the Description follows which alludes to the Temple of Jerusalem; for, 1. In that Old Temple God appeared in a Cloud and thick darkness, 1 King. 8.10, 11, 12. Paul says of the Truth of the New-Testament, that God is manifest in the Flesh. Which illustrious Manifestation, was adumbrated or shadowed out, by that obscure one. 2. In the old Temple the Propitiatory or Mercy-seat was placed upon the Ark of the Covenant in the Holy of Holies. Of Christ, Paul says, that he is Justified in Spirit; viz. when he was risen from the Dead and so declared himself the true (hilasterion) atonement, having made satisfaction for the sins of the world, and perfectly fulfilled the Divine Law (the Tables of which were contained in the Ark of Covenant) Rom. 4.25. 3. In the old Temple, there were Cherubims over the propitiatory or Mercy-seat, 1 Kings 8.6, 7. Heb. 9.5.— Of Christ, Paul says, that he was seen of Angels, who were glorious and true Witnesses of his Resurrection and Glory, Matth. 28.2. etc. See 1 Pet. 1.12. 4. In the old Temple the Jews were taught the Doctrine of the Messiah, who was to Come.— Paul says of Christ, that he was preached unto the Gentiles (not to the Jews alone) Believed on in the world (the sound of the Apostles went out into all the Earth, Rom. 10.18. and their Doctrine received by all true Believers, Col. 1.5, 6.) 5. In the old Temple the visible appearance of God was not ordinary or perpetual. But Paul says of Christ, having Manifested himself in the Earth, that he was received up in Glory, as if he had said, he hath withdrawn his visible Presence from his Church, yet he is gloriously truly and invisibly (for that is to be received up in glory, viz. at the right hand of the Father) present with it to the end of the World, Matth. 28.20. Eph. 1.20, 21, 22, 23, etc. But what means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Truth?] The Epithet [of Truth] expounded. Answer. 1. Either that word must be expounded in the Concrete, that it should be same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, true, and opposed to that which is Typical and Shadowy of future realities or Antitypes as John 1.17.— 6.32.— 15.1 Heb. 8.2. and 9.24. Where the word is so taken. So in Acts 26.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of Truth, that is, true words: So Eph. 4.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness of truth, signifies true holiness. Or (2) The Word must be expounded in the abstract, to denote the Doctrine of Saving Faith, as it is taken 2 Thes. 2.10, 13. 1 Tim. 2.4. and 6.5. 2 Tim. 2.18. Heb. 10.26. Jam. 1.18. etc. In which sense, this genitive (of Truth) notes the efficient cause, by which the Church is made firm and steadfast, being built upon Christ the true Rock; for the cause of its firmness, is the heavenly Truth, or the word of Truth. See 1 Cor. 15.58. Acts 20.32. Rom. 1.16. Col. 1.23. 2 Thes. 2.13. Joh. 17.17. 1 Thes. 5.23. Some expound this, of the subjectum circaquod, the subject about which the Church is employed, viz. to Confess, Publish, and Keep carefully, that heavenly Doctrine contained in the Scriptures of Truth, etc. Metaphors from Sacred Rites. THese may be distinguished into two Classes. First, Holy Rites ascribed to God as their immediate Agent or Actor. Secondly, Holy Rites performed by Men according to God's Command and Prescription. To the first Class belongs the Visions and Dreams which God sent to men for more secret information, as to the Patriarch Jacob, Gen. 28.12, 13. Gen. 28.12, 13. viz. the Ladder set upon the Earth, The top of which reached heaven, etc. which Vision our Saviour applies to himself, and uses Metaphors taken from, John 1.51. etc. From the Divine prophecies, Dreams and Visions a Metaphor is taken Joel 2.28. where the various gifts, and the clear light and Revelation of the Gospel to the Evangelical Preachers is noted, as Act. 2.16, 17. where Peter quotes this very Text of Joel, that * Manna. Exod. 16. Num. 11. etc. Bread sent from Heaven to refesh the People in the Desert is largely applied by Christ to himself, John 6.31, 32, 33, etc. Rev. 2.17. etc. The other kind of Sacred Rites we thus distinguish, (1.) Persons. (2.) Actions. (3.) Times. Of Persons, one Directs, and is (as it were) the head of the rest, who are inferior and ministering or serving. The Director was the high Priest, the Eldest Son of the Posterity of Aaron, having a constant prerogative in the Ecclesiastical Government, High Priest. Exod. 28.1. etc. Hag. 1.1, 12. and 2.3. Zach. 3.1, 8. Whose Name and Office is Mystically transferred to Christ. In the Epistle to the Hebrews, hence he is so often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high Priest, Heb. 2.17.— 3.1.— 4.14, 15.— 5.5, 10.— 6.20.— 7.26.— 8.1.— 9.11. and Great Priest, Heb. 10.21. (See Zach. 6.12, 13.) the Reason of the Comparison may be read at large in the Epistle. The Appellation of Priests is attributed to Believers in Christ, Priest. Psal. 132.9, 16. 1 Pet. 2.5, 9 Rev. 1.6.— 5.10.— 20.6. because they Sacrifice spiritually to him. The Ministry of the Gospel is expressed by the Name of the Levites, Levites: Isa. 66.21. Jer. 33.18, 21, 22. Paul is said Rom. 15.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacra operari, vel sacerdotio fungi, to act the Priesthood, whence the Papists infer that he said Mass, which is a ridiculous and false conclusion; for he adds immediately the Gospel of God, so that the term is Metaphorical and signifies the preaching of the Gospel, as ver. 19, 20. Upon which Illyricus well says, * Si non satis clarè locutus fuisset Apostolus de Metaphorico sacrificio praedicationis, omninò adversarii inde suam Missam confirmare conati fuissent. If the Apostle had not spoke so clearly of this Metaphorical Sacrifice of Preaching, the Adversaries would by any Means from thence endeavour to confirm their Mass, etc. Secondly, Sacred Actions have either God, or Men immediately for their Object. Of the first kind are Sacrifices offered to God according to his Word—. This word Metaphorically denotes the whole Obedience, Passion and Death of Christ, and so his satisfaction for the sins of the World, Eph. 5.2. Heb. 9.23, 26, 28. and 10.10, 12, 14. Of which the old sacrifices were Types and Shadows. Then the whole worship of Christians is called a Sacrifice, Isa. 19.21. and 56.7. and 60.7. 1 Pet. 2.5. More particularly by the word Sacrifice is expressed serious Contrition of heart, Psal. 51.18, 19 Faith and Holiness, Mal. 1.11. Rom. 15.16. (See Rom. 1.5.) Phil. 2.17. New Obedience and Mortification of the Flesh, Rom. 12.1. See Psal. 4.5. Sacrifice the sacrifices of Righteousness. Devout Prayer is called a Sacrifice, Psal. 141.2. Isa. 50.7. So is glorifying of God, Psal. 50.14.— 107.22 Host 14.3. Heb. 13.15. Helping our Neighbour, Phil. 4.18. Heb. 13.16. Martyrdom for the Truth, Phil. 2.17. 2 Tim. 4.6. God's vengeance on his Enemies, Isa. 36.6. First-fruits. [The offering of first Fruits] mentioned, Leu. 23.9, 10. Numb. 15.20.21. Deut. 2●●. 2. etc. yields some metaphors. 1 Cor. 15.20. It is said that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The First Fruits of them that sleep, that is, of the Dead, that shall rise again, ver. 23. For as a plentiful Harvest followed the offering of First-fruits; so shall an universal Resurrection (in due season) succeed or follow the Resurrection of Christ. ☞ Some observe from Leu. 23.11. That the First-fruits were to be offered to the Lord on the Morrow after the Sabbath, that is, our Christian Sabbath or Lordsday, (vulgarly after the custom of the Heathens called Sunday) and that in that very year, wherein Christ suffered, the day of offering First fruits fell on that day wherein our Lord rose from the Dead, so making an excellent congruity with this allusive metaphor which Paul used. 2. Beleivers are said to be First fruits, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aparche) that is, selected from the whole lump of mankind, and consecrated to himself into the Adoption of the Sons of God; as the First fruits were separated from the rest of the fruits, and consecrated to God. The glorified Saints in heaven are so called, Rev. 14.4. Beleivers are said to have the first fruits of the spirit, Rom. 8.23. For as the Israelites by the oblation of first Fruits, had hopes to receive the remaining part in due season by the blessing of God: So Beleivers by those gifts they receive in part, of the Holy Spirit, have hopes of a fullness of Joy, and a full Harvest of Glory. Some understand this of the Apostles only, who received the First-Fruits of the Spirit miraculously, Acts 2. But the former explication is more conformable to the scope of the Text. 3. It is said of the Jews, Jer. 2.3. That they were the First-fruits of his increase, that is, chosen out of, and before, all other people, of the World, and consecrated to him. The metaphor is continued, All that devour him shall be desolate, that is, because as any, that converted the sacred provision of offerings to their own use, against God's order were guilty, and punished, Leu. 5. so the People that would eat, that is, make Israel desolate, shall themselves be destroyed. Rom. 11.16. If the First-fruit be holy, the lump is also Holy, and if the Root be Holy, so are the Branches; that is, as the whole lump was holy according to the Law, when the first-fruits were offered, so whereas the Patriarches and Elders of the Jews were holy unto the Lord, or a people peculiarly separated from all people to him, this prerogative shall not expire with respect to their posterity, but these also shall enjoy the participation of heaven and blessedness, provided they believe the Gospel and heartily embrace it, * Neque enim de spirituali, sed de legali sanctitate Apostolus loquitur Glass. Rhet. sacra. p. 430. Circumcision. Neither does the Apostle speak of a spiritual, but of a legal Holiness. Sacred Actions of the latter kind, which have men immediately for their Objects, (although primarily directed to the Worship of God) are these. [Circumcision] the peculiar Character of the people of God, is put for Regeneration, called the Circumcision of the Heart, Deut, 10.16. and 30.6. Rom. 2.28. Of which there is a fair Periphrasis, Col. 2.11. In whom also ye are Circumcised, with the Circumcision; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made without hands, in putting off the body of the sins of the Flesh, by the Circumcision of Christ, and ver. 12. adjoins baptism a principal medium of Renovation, etc. As the Jews were metonymically called the Circumcision, of which we have spoke in the chapt. of that Trope, so Christians are metaphorically so called, Phil. 3.3. And the profane and wicked are called the Uncircumcision, Leu. 26.41. Esa. 52.1. Jer. 4.4. And 6.10. And 9.26. Ezekiel 44.9. Acts 7.51. Col. 2.13. Moses is said to be of uncircumsed Lips, Exod. 6.12.30. that is, dull of speech or not Eloquent— Of the Circumcising of Trees we have treated before. [Sprinkling] upon the people either by Blood, Sprinkling. as Exod. 24.8. and 29.21. Leu. 14.7. etc. Or by water mixed with the ashes of a red Heifer, Num. 19 Heb. 9.13. etc. Because it was a Type of Cleansing by Christ from sin, is metaphorically put for it, Esa. 52.15. Heb. 10. 2●●. and 12.24. 1 Pet. 1.2. In this are three things remarkable. (1.) The Satisfaction and merit of Christ, called the blood of Sprinkling, Heb. 12.4. compared Heb. 9.13, 14. (2.) The Evangelical Word of Christ which (is as it were Hyssop, Psal. 51.7. which the Priest sprinkled upon unclean things as the Chaldee paraphrases it. See the foregoing and following verses) is sprinkled (as it were) upon the soul in order to its cleansing from sin. See Romans 16.25, 26. etc. Gal. 3 2, 5. etc. (3.) True Faith, which is that very sprinkling of the blood of Christ by the Holy Spirit, or the application of his Merits and satisfaction, therefore they are joined together. Heb. 10.22. [Anointing or Unction,] because it was used to Kings, Anointing. 1 Sam. 10.1. and 16.13. 1 Kings 19.16. To the Chief or High Priest, Exod. 40.12. etc. And to Prophets, 1 Kings 19.16. Metaphorically denotes any that have a singular call or Consecration to God, who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anointed, Psal. 105.15. Esa. 45.1. And by way of excellency the Messiah (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vnctus,) our chief, Priest, King, and Prophet, blessed for ever, is so called as the word denotes, Dan. 9.24. Psal. 2.2. John 1.42. And 4.25. Hence the name of the anointed one, is commonly given him in the New Testament, Matth. 1.16, 17. And 2.4. And 11.16. And 22.42. Luke 2.26. See also Psal. 2.6. And 45.7, 8. Esa. 61.1. Dan. 9.25. Luke 4.18. Acts 10.38. Heb. 1.9. See Col. 2.9. And John 3.34, 35. From our Lord Christ we are called Christians, because we believe in him. Acts 11.26. being made partakers of that Holy Anointing, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consortes. Heb. 1.9. John 2.20. Hence made Kings and Priests, Rev. 1.6. See Esa. 61.3. 2 Cor. 1.21, 22. Rom. 5.5. etc. 3. Holy Days and Times; Times. Sabbath. ] Of these the Sabbath is most eminent being a day of rest, the seventh in a week, instituted by God upon the completing of his creating work, Gen. 2.3. and most exactly to be observed by the people of Israel by the the Command of God; this is metaphorically translated to express New Testament Worship, Esa. 56.4. and to denote the rest of eternal blessedness, Esa. 66.23. (where there is mention also of a New Moon in the same sense, which was a Jewish Holiday likewise.) Hence it is said, Heb. 4.9. That there is a Sabbatism left for the people of God. From the Jewish [Pass-over, Passover. ] to which the Days of unleavened bread were joined, the Apostle makes a fair Allegorical exhortation, 1 Cor. 5.7, 8. Where Christ is called our Pass-over, because he was sacrificed and slain for us, as the Paschal Lambs which were Types of the Messiah, were slain in the Old Testament. The Feast of Tabernacles] is put for the whole spiritual Worship of the Old Testament, Zach. 1ST. 16, 18, 19 The feast of Tabernacles. All Christians while they sojourn as Strangers and Pilgrims in this world, do celebrate a Feast of Tabernacles, whilst they long for the heavenly City to which they hasten not with the feet of the body, but by the affection of the Heart, and the progress of piety and good works. See Gen. 47.9. Psal. 39.12. Psal. 119, 19 2 Cor. 5.4, 6, 8. Heb. 11.13, 14. The words of Augustine are memorable, * Utere mundo, non te capiat Mundus. Quod intrasti, etc. Use the World (says he) But let it not ensnare you, that thou hast come into it, art upon thy Journey out of it, and that thou didst come to depart, not to tarry is certain, thou art then upon a Journey, let this Life be thy Inn, use money as a Traveller upon the Road does a Table, Cup, Pot, and Bed, that is, to leave them not to tarry with them. So much of Old Testament Rites, those of the New Testament are two, Baptism, Baptism. and the Lords Supper. Baptism and to Baptise are metaphorically put. (1.) For the miraculous effusion of the Holy Spirit upon the Apostles and other Believers in the primitive Church: To the Holy Spirit is sometimes added (Fire) which is a symbol of its external manifestation, Acts 2.3. Matth. 3.11. Mark 1.8. Luke 3.16. John 1.33. Acts 1.5. and 11.16 Some give a Reason of the appellation from the Analogical Immersion, or dipping (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Baptise signifies) because the house, where the holy Spirit came upon the Apostles, was so filled, that they were as it were drowned in it. Others say that the reason of the appellation is, from the great plenty and abundance of those gifts, as the Baptised were wont to be plunged or dipped in water, or that they were wholly immerged in this. Likewise because by the efficacy of the holy Spirit, they were cleansed from sin, refreshed and purified, as water quenches thirst and washes away spots and filth, etc. 2. It is put for Calamities and Afflictions, especially those of Christ, Matth. 20.22.23. Mark 10.38, 39 Luke 12.50. The Reason of this metaphor is likewise taken from multitude or abundance, as Calamities are elsewhere compared to many and deep waters, Psal. 18.16. and 32.6. and 69.1, 2. etc. 3. For the miraculous passage of the Israelites through the Red Sea, 1 Cor. 10.2. which was a Type of Gospel Baptism, etc. The Supper. From Bread (the other part of the Lords Supper) some think a metaphor is taken 1 Cor. 10.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam unus panis, unum Corpus, multi sumus, which is word for word (in English) thus, because one Bread, we being many are one body, Putant Graeci nos etc. in our Translation for being many and one Body: Upon which Erasmus in his Annotations. The Greeks think that we understand that Bread which is the Body of the Lord: Whereas all Christians are Members of Christ, as if he had corrected what he before had spoke, (viz. we partake) for it is more to be one and the same, than partaker. And in his Paraphrase, thus. We being all partakers of the same Bread, do declare, that though we be many in Number, yet in the consent (and harmony) of minds we are one Bread and one Body. Others (Glassius in Rhet. sacra. p. 434. says more truly) understand the word Bread properly, and that there is an Ellipsis of the Verb substantive (is) in this sense: There (is) one Bread (in the holy Supper:) So likewise we being many are one body the Syriack clearly expresses it thus, As that Bread is therefore one, so all we are one body: For we all receive of the self same Bread— For that sameness of Bread in the holy Supper, is to be understood with respect to the Sacramental use of it, as well as the Identity of matter, etc. CHAP. XIV. Of a Synecdoche. HAving largely gone through the most frequent and most eminent Tropes in the Scripture, principally Metaphors, we will be more Concise in what follows, and illustrate each, with a few Scripture Examples, by which the rest of chat kind may be easily understood. A Synecdoche is a Trope, by which the whole is put for part, or part for the whole. And whereas the whole, is either the Genus or Entire thing; And part is a Species, or Member: we will treat of the 4 kinds of Synecdoche's in order. A Synecdoche of the Genus, is when the Genus is put for the Species, or an Universal for a Particular, as when, 1. The Term (All) is put for the greatest part or many, as that Rule of Law in the Pandects. § quod Major. * Omnes videntur facere, quod facit Major pars. All seem to do that, which the greater part does. In doing this, there must be great heed taken to the Scope and right meaning of the Text, take a few Examples out of the Old Testament, Exod. 9.6. And All the Cattle of Egypt Died, that is, all that is in the field, as ver. 3. and some were left as ver. 19 Chap. 14.26, 28. and cap. 9.29. Exod. 32.3. All the People, that is the greatest part, as ver. 26. Hence Paul uses a particular word, 1 Cor. 10.7. viz. Some. See more Examples, Exod. 32.26. with ver. 29. and Deut. 33.9. Isa. 2.2, 3. Deut. 28.64. 2 Sam 16.22. Host 7.4. etc. In the New Testament, Matth. 3.5. Jerusalem and all Judea, and all the Region about Jordan went to be baptised, that is, many men of those places. More examples are Mark 9.23. Joh. 10.8. with ver. 7. Acts 2.5. Eph. 1.11. Phil. 2.21.— 4.13. 2. The word All or every, is put for the kinds of singulars as Gen. 2.16. Of every tree of the garden thou shalt eat, that is of every kind of fruit, Gen. 24.10. All the goods of his Master were in his hands, that is some of every sort. See ver. 52, 53. so 2 Kings 8.9. Joel 2.8. with 1 Pet. 2.9. and Acts 2.17. Zeph. 2.14. Matth. 4.23. Luk. 11.42. Acts 10.12. Heb. 13.4. An Universal Negative is also sometimes to be restrained and understood by a particular Negative as Exod 20.10. No work to be done on the Sabbath, that is servile or Mechanic: as appears, Leu. 23.7, 8. Num. 28.18. See 1 Sam. 20.26. with 1 Kings 19.11, 12. Jer. 8.6. Matth. 5.34. Ye shall not swear at all, that is rashly and lightly; Matth. 10.26. Luk. 7.28. John 1.31.— 3.32, 33.— 15.5.— 18.20. Acts 27.33. 2 Thes. 3.11. (Always) is put for (often) Luk. 18.1. and 24.53. and (every where) for (here and there) Matth. 16.20. Acts 28.22. 1 Cor. 4.17. Names of a larger signification are put for those which are of a narrower as Flesh, is put for man, all flesh, that is every man, Gen. 6.12. Psal. 145.21. Isa. 40.5.— 66.33 Matth. 24.22. Luke 3.6. Rom. 3.20. A Creature is put for a Man, Mark 16.15. Col. 1.23. etc. See Acts 12.7. Luk. 11.51. Job 14.14. Acts 10.12. etc. A Common name is put for a proper, hence God is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (El) which signifies strong and powerful, and that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by way of eminency, Gen. 14.22. and 21.33. etc. So Christ is called Lord, Matth. 21 3. John 11.3.12. etc. and Master, John 11.28. etc. the Son of man, Matth. 8.20. etc. the Angel, Gen. 48.16 etc. the Angel of the Lord, Exod. 3.2. Judg. 6.11. so the seed of the Woman, Messiah, Servant of God, Prophet, etc. Moses is called a Prophet, Host 12.14. etc. The Plural Number is sometimes put for the singular, as Gen. 21.7. Who would have said unto Abraham, Sarah shall give Children suck? that is, one child, as in the next verse, Gen. 46.7. It is said, that there went down with Jacob into Egypt, all his daughters and all his sons daughters, whereas as ver. 15, 17. appears he had but one daughter, and one Niece, or Son's Daughter. See Acts 13.40. with Hab. 1.5. Matth. 2.23. etc. Some General Verbs are put for special, as To say for to command or admonish; Rom. 12.3. to open is put for to plow, Isa. 28.24. to be, is put for to live, Matth. 2.18. and to Dwell, Ruth 1.2. To speak, for Stipulation or Promise, Deut. 26.17. etc. CHAP. XV. Of a Synecdoche of the Species. A Synecdoche of the Species, is when the Species is put for the Genus or a particular for the Universal, and its distinction is conformable to the former kind. As The word many is put for all, Dan. 12.2. compared with John 5.8. Isa. 52.11. See Matth. 16.28. and 26.28. Rom. 5.18, 19 John 6.50. 1. Words of a narrower or more special signification are put for those of a more large or universal signification. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir, a man, is the special attribute of the Male Sex, yet is put for any man or woman, Psal. 1.1. and 32.1. and 112.1. Jer. 17.5, 7. Joel 2.7, 8. etc. Fathers are put for Ancestors, Psal. 22.4. and 106.6. etc. Father is put for a Grandfather, 2 Sam. 9.7. and 19.18, Dan. 5.11, 18. A Mother for a Grandmother, 1 Kings 15.10.13. See ver. 2. etc. Brothers for Kinsmen, Judg. 9.1. 1 Chron. 12.29. Matth. 12.46, 47. Jerom recites four kinds of Brothers, or such as are so by Nature, Gen. 27.11. by Country, Deut. 15.3. by Kindred, Gen. 13.8. by Affection or union of mind, Psal. 133.1. Hence the Brotherhood of one faith in Christ, Rom. 14.10. 1 Pet. 2.17. etc. Sons and Daughters for posterity, Exod. 1.7. Jer. 31.29. A Son for a Nephew, and a Daughter for a Niece, Gen. 29.5. and 24.48. See Josh. 7.24. with ver. 1. A Son for remote Posterity. Hence Christ is called the Son of Abraham and David, Matth. 1.1. etc. See Luk. 19.9. etc. 2. A Proper Name is put for a common as Abraham and Israel for the Patriarches, Isa. 63.16. Paul and Apollo's for any Gospel Ministers, 1 Cor. 3.6. See Rom. 2.17. and 9.19.20. 1 Cor. 7.16. where a speech is directed to one, that concerns all. 3. The Species is put for the Genus; as A Bow and Spear for all kinds of Weapons, Psal. 44.6.— 46.10 Zach. 10.4. Gold for any gift, Psal. 72.15. Isa. 60.6. A Lion for any great Beast, Isa. 15.9. A Command, for any Doctrine, 2 Pet. 2.21. and 3.2. Honey for any sweet thing, Exod. 3.8, 17. and many other places. A Land flowing with milk and honey, Ezek. 20.6, 15. denotes abundance of good things; Bread for any victuals, Gen. 3.19. and 39.6. Matth. 6.11. Luk. 14.1. etc. A Garment for any Necessaries, Isa. 3.6, 7. A Widow and Orphan for any in distress, Exod. 22.21. Jam. 1.27. etc. 4. A certain species of Number, is put for an undetermined Multitude; as two for many, Isa. 40.2. and 61.7. Jer. 16.18. Zach. 9.12. Rev. 18.6. Twice, for as often, Psal. 62.11. Five words are put for a few, 1 Cor. 14.19. and ten thousand words for prolix speech. The Number seven, is frequently put for an indefinite multitude, Leu. 26.18, 21, 24, 28. 1 Sam. 2.5. Sevenfold for a vast number, Gen. 4.24. Matth. 18.22. Ten for many, Gen. 31.7. Numb. 14.22. A Hundred for many; Eccl. 6.3. and 8.12. Prov. 17.10. Matth. 19.29. Thousands for very many, Exod. 20.6. Myriad or ten thousands for a vast Number, 1 Sam. 18.7. See Gen. 24.60. Numb. 10.36. Dan. 7.10. Rev. 5.11. etc. 5. The singular Number is put for the Plural, Gen. 32.5. Exod. 10.12. Judg. 4.5. Job 14.1. Isa. 1.3. and 16.1. Jer. 8.7. Joel 1.4. Matth. 6.17. Rom. 2.28. etc. 6. Special Verbs are put for General. as to go in and out is put for the Actions of life, or for life in general, Num. 27.17, 21. Isa. 37.28. Acts 1.21. etc. To call upon God, is put for Divine Worship, Gen. 4.26. Isa. 43.22. John 4.23, 24. with many others. 7. The Scripture sometimes proposes any thing that's general, by some illustrious species, for evidence sake; as, (1.) In the Actions of men, Deut. 19.5. The Example of the Axe slipping from the helve, and killing a man by chance, is put for any involuntary manslaughter. See Psal. 112.5. Prov. 20.10. Matth. 5.22. (2.) In Precepts and Divine admonitions, Exod. 20. Honour thy Father and thy Mother, denotes reverence to all Superiors. See Exod. 22.22, 26. Exod. 23.4, 5. Deut. 22.3. etc. Leu. 19.14. Prov. 25.21. Rom. 12.20. Luk. 3.11. John 3.14. The washing of feet, denotes all sincere offices of love and humility to each other. See 1 Sam. 25.41. 1 Tim. 5.10. CHAP. XVI. Of a Synecdoche of the Whole. Synecdoche totius, seu Integri. A Synecdoche of the whole is, when an Entire or Integer is put for a Member, or the whole for any part. Which may be distinguished as they respect, (1.) A Person or Men. (2.) Certain Things. (3.) Places. (4.) Times. 1. The whole person is put for part of him, as a man for his Soul, Luk. 16.23. wh●●re the Rich man Lazarus and Abraham are put for their Souls. See Luk. 23.43. Man is put for the body, Gen. 3.19. (See Eccl. 12.7.) Gen. 23.19. So Jesus is put for his dead body, John 19.42. and 20.2.13. See ver. 12. and Luk. 24.3. Sometimes a thing is said of all, which yet concerns not some, as Matth. 19.28. sitting upon twelve Thrones, belongs not to Judas Iscariot, who yet was included because of the Number Twelve. It is said of the Church of Corinth, That they were sanctified by faith in Christ Jesus, called Saints, enriched in all utterance and knowledge, 1 Cor. 1.2, 5. when yet the following Chapters evidence, that there were many Hypocrites and Notorious sinners among them, etc. 2. Part of a thing is put for the whole; Flesh is put for the skin, Psal. 102.5. which text describes extreme leanness. (See Lam. 4.8.) Hence the common Proverb is, he is but skin and bone. 3. A Place is put for part of a place; as the World for the Earth, which is a part of the World, 2 Pet. 3.6. John 12.19 Rom. 1.8. 1 John 5.19. See Chap. 3. Sect. 2. 'Tis put for the Land of Canaan, Rome 4.13. with Numb. 23.13. The whole Earth is put for a great part thereof, Isa. 13.11. For Chaldea, Isa. 13.5. The Land is put for Judaea, Host 1.2. and 4.1. Joel. 1.2. For a certain City, Matth. 2.6. and thou Bethlem (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the land of Juda, that is a City of Jud●●a. The East is put for the Medes and Persians, and other Oriental Countries, Ezek 25.4. 1 Kings 4.30. Isa. 2.6. Matth. 2.1. The South for Egypt, with respect to Judaea Jer. 13.19. Dan. 11.5. Sometimes Judaea is so called with respect to Babylon, Ezek. 20.46, 47. The North, for Chaldea, and Babylon, with respect to Judaea, Jer. 1.13, 14, 15. and 13.20. and 47.2. Zeph. 2.13. The Temple is put for the prime Synagogue, Luk. 2.46. See John. 18.20. 4. Time is put for part of time, Gen. 6.4. The Giants from the Age (so the Hebrew) were men of Renown; that is, of old; Gen. 17.8. I will give unto thee, and thy seed after thee, the land of Canaan for an everlasting possession, that is, whilst the Jewish state remains, viz. to the coming of the Messiah, Gen. 49.10. etc. Exod. 21.6. He shall serve him for ever, that is, to the Year of Jubilee, as the learned expound it. See 2 Sam. 12.10. Jer. 5.15. Dan. 2.4. O King live for ever, that is, we wish you a long Life. See Chap. 6.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Time, is put for a year, or some years, as Causabon thinks, Luk. 20.9. CHAP. XVII. Of a Synecdoche of the Part. A Synecdoche of the Member, is when a Member is put for an Integer, or part for the whole, thus distinguished; (1.) With respect to men. (2.) Other Things. (3.) The Common Accident of things, viz. Time. (1.) In single men, the Essential parts are put for the whole man; as the Soul (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Nephesh) for man, Gen. 12.5. and 14. and 17.14. Exod. 12.19. Leu. 2.1. Psal. 3.2. and 11.1. and 25.13. Isa. 58.5. Ezek. 18.4. Luk. 6.9. Acts 2.41. and many other places, etc. Sometimes it is said that the Soul may die or be killed, Num. 23.10. Josh. 10.3. Judg. 16.30. Job 36.14. Jon. 4.8. where the body mus●● be understood. 'Tis put for any Brute, Gen. 1.24. etc. A Body is put for man, Exod. 21.3. where the Hebrew, is Body. See Rom. 12.1. 1 Cor. 6.15. Jam. 3.6. The Integral parts of man, are put for the man or his body or flesh; Gen. 17.13. Psal. 16.9. Prov. 14.30. See Acts 2.26, 31. etc. John 6.51. (which is expounded, Luk. 22.19. 2 Cor. 7.1.) Flesh is put for the whole man, Gen. 6.12. Luk. 3.6. Rom. 3.20. 1 Cor. 1.29. for every living Creature, Gen. 6.13.17. Blood is put for man, Psal. 94.21. Prov. 1.11. Matth. 27.4. Acts 17.26. The Head] is put for Man, Judges 5.30. 2 Kings 2.3. 2 Sam. 1.16. Acts 18.6. See other Examples, Gen. 19.21. Matth. 13.16. Prov. 8.13. Tit. 1.12. Judges 5.30. Genesis 31.26. Where the Hebrew, is, What hast thou done, that thou hast stolen away my Heart? When he meant himself, as ver. 27. Chald. Thou hast stole myself. See Luke 21.34. Proverbs 1.16. And 6.8. Esaiah 52.7. Romans 10.15, etc. The Tribe of Ephraim is put for all Israel, Esaiah 7.2, 5, 8, 9 And 9.9. because the Royal Seat, viz. Samaria, was in it. So is Joseph (of whom Ephraim descended) Psalm 80.1. And 81.5. See Amos 5.15. And 6.6. Jeremiah 6.1. The General, is put for the Army, Exodus 17.13. Joshua 10.28, 40. 1 Samuel 18.7. 2. Part of a thing, is put for the entire thing. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Field for a Land or Country, Genesis 14.7. 1 Samuel. 27.7. A Corner for a Tower, Zephaniah 1.6. And 3.6. Zachariah 10.4. because it had strong Corners. The Baptism of John is put for his whole Ministry, Acts 1.22. And 10.37. And 18.25. etc. A Nail for Tents, because they are fastened with Nails or Stakes, Zach. 10.4. Stones are put for the entire Building, Psalm 102.14. The Wall for a City, Amos 1.7, 10, 14. (with ver. 12.) and 2.2, 5. The Gate for a City, Genesis 22.17. Deuteronomy 12.12. And 14.27. etc. And for the Inhabitants, Ruth 3.11. And 4, 10. Esa. 14.31. A Rafter is put for a Roof and consequently for a House, Gen. 19.8. 3. Part of Time is put for Time, either Indefinite or Certain. A Year is put for Time, Esa. 61.2. And 63.4. Jer. 11.23. A Day is put for Time, Genesis 8.22. 2 Kings 20.1. Psalm 18.18. Matth. 2.1. Acts 5.36. etc. A Day is put for a Year, when there is no addition of a numeral word, Genesis 40.4. Exodus 13.10. 1 Samuel 1.3. Leviticus 25.29. Judges 17.10. 1 Samuel 27.7. Yet Amos 4.4. 3 days signifies 3 years with respect to the Law, Deut. 14.28. The Sabbath is put for the whole Week, Luke. 18.12. The Morning for continual Time, Psal. 73.14. Esaaiah. 33.2. Eccl. 11.6. Lam. 3.23. Evening and Morning are put for the whole day and night, Gen. 1.5. etc. An Hour is put for Time, John 4.23. and 5.35. and 16.2. and 17.1. And for a little space of Time indefinitely, Galatians 2.5. 1 Thess. 2.17. Philem. ver. 15. CHAP. XVIII. Of a Catachresis. HItherto we have expounded the Kind's of Tropes, now we are to treat briefly of their Affections. Which are, Catachresis. Hyperbole, And an Allegory. Which three words signify in English, Hardness. Boldness. And Continuation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Catachresis, is called in Latin Abusio, an abuse, not as if the Sacred Scripture had abused any words, but because the things that are Catachrestical, differ in some things from the Custom of speaking Tropically, and have a harder utterance and coherence. The Style of Scripture is most Holy, and pure from any blemish, or undecency, of which take a few examples of a threefold kind. 1. With respect to the acceptation or signification of words, Leu. 26.30. The fragments of Idols are called Carcases, by a hard Metaphor, alluding to the Carcases of men, before mentioned, Deut. 16.7. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boyl is put for Roasting the Paschal Lamb, which was not to be boiled but roasted by the Command of God, Exod. 12.9. etc. Live Flesh (in the Hebrew Text) is put for Raw Flesh, 1 Sam. 2.15. The Water, which the three Worthies of David brought with the peril of their Lives, is called (by a harder Metonymy) their Blood. Job 4.12. Now a word was brought by stealth to me, he speaks of that Angelical Oracle that came secretly to Eliphas. See more examples, Psal. 88.5. Where he calls [forsaken] free, etc. Matth. 12. Rom. 7.23. In dwelling sin, is called a Law, because it has a kind of Command upon a man while he lives, unless the power of grace restrains it— See 1 Cor. 11.10. The covering of a woman's head, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power, (because it is passively a sign of her being under the Command of the Man,) by a Catachrestical Metonymy. Sin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Members, which are on the Earth, by a hard Metaphor. See Col. 2.11. 2. With respect to the joining of the words, when some words (in a Metaphor especially) are joined together, which seem not so well to correspond, as Exod. 5.21. where it is said to stink in the Eyes, which better agrees with the Nostrils. which denotes great averseness, Exod. 20.18. And all the people saw the Thunder, and Lightnings and the noise of the Trumpet, of which only Lightning, is seen the others are heard. So to see a voice, Rev. 1.12. See more examples, Matth. 7.21, 22. and 10.15. etc. 1 Tim. 6.19. 2 Cor. 5.2. 2 Tim. 2.19. etc. Note ☞ 3. With respect to the change of words— This belongs to the writings of the New Testament, and the Greek Tongue, in which certain words are used to signify different things, because One and the same Hebrew word, (whence that speech was taken), may so signify. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Aiones) secula, ages, are put for the World, Heb. 1.6. because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both Ages and the World, Eccl. 3.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gratis, freely is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, frustrà, in vain, Gal. 2.21. From the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies both viz. (freely) as opposed to merit, price, or reward, and, (in vain) as it is contradistinguisht, from the hoped effect, or event, Psal. 109.2, 3. See more examples, Rev. 14.8. and 18.3. compared with Job 6.4. Matth. 6.34. A word that signifies Malice, is put for Affliction because the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both. See Amos 3.6. See 1 Cor. 15.54. With Amos 1.11. Heb. 11.31. Jam. 2.25. 1 Cor. 2.6. and 14.20. Col. 3.14. and 4.12. 1 John 4.18. etc. with Judges 9.16. and Prov. 11.3. etc. CHAP. XIX. Of an Hyperbole. HYperbole is that Affection of a Trope, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superlatio A lifting, or carrying above by which with greater excess and enlargement for to amplify or extenuate things, a word is carried, or used, very far from its proper and native signification. Here we are not to take away an Hyperbole from the Holy Scripture by that pretext, that it is a kind of Lie, extolling or depressing a thing, more than is true: For we are to observe, that this kind of speech, (as Tropes are) is accommodated more to make expressions efficacious and powerful, than with any purpose to deceive, for that is inconsistent with the Goodness and Truth of this most true and blessed Author, the Lord God; and that there is no disagreement between the mind, and the words spoken, which is the thing that constitutes a lie. There is a Twofold Speices of an Hyperbole (1.) Amplification, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Auxesis, and Extenuation, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Meiosis. Examples of this Auxesis or Amplification are partly Rhetorical, partly Logical. Auxesis. Such as relate to Rhetoric are either in single words, or in a conjunct phrase. To single words these belong. [War] is put for any private strife, Jam. 4.1. which answers the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken in this sense, Single words. Jer. 1.19. and 15.20. Heaven] is put for very great height, and on the contrary, an Abyss or Hell, for great depth or dejection, Gen. 11.4. Let us build us a City and a Tower whose top (or head) may reach heaven, that is, higher than any thing on Earth. See Deut. 1.28. and 9.1. etc. Psal. 107.26. They mount up to Heaven, they go down to the Depths, which denotes the vehement and dreadful tossing of waves in a storm, Esa. 57.9. Thou didst debase thyself to Hell— that is, to be the most abject of all; he speaks of the Kingdom of Juda, who submitted themselves very basely by their King Ahaz, to the Assyrians because they would be assisted by them, 2 Kings 16.7. etc. See more examples Matth. 11.23. Lam. 2.1. Luke 10.21. 1 Sam. 5.12. 2 Chron. 28.9. Jer. 51.9. Rev. 18.5. Esa. 14.13. Jer. 51.53. etc. [To Vomit up] is put for recompense or payment of what a man has eaten, Prov. 23.8. Matth. 19.12. [To make one's self an Eunuch,] is put for, to suppress irregular lusts, yea, there are some, who by the gift of God, have the gift of continency, this is a metaphorical Hyperbole used by Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of Antanaclasis, Jam. 3.6. The Tongue is a fire, a world of Iniquity, that is, a thing full of wickedness, as the world is full of many things. See Jer. 4.29. Ruth. 4.6. [To Rob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] is put for to Receive 2 Cor. 11.8. This is a great Auxesis, for he names the acceptation of due and moderate salary, depredation or Robbery. [Rivers of Oil] are put for abundance of all good things, Job 29.6. See Job 20.19. Micah 6.7. where there is a more illustrious exaggeration, ten thousands of Rivers of Oil. Thunder is put for the strong neighing of a Horse, Job 39.19. A Tower is put for a very High place, Neh. 8.4. etc. In a conjunct phrase] we have these Hyperboles, Gen. 41.47. And in the seven plenteous years, In a conjunct phrase. the Earth brought forth by handfuls; as if he had said that from one grain they had gathered a handful. This Hyperbolical speech denotes great increase. See ver. 49. etc. More examples you may read, Gen. 42.8. Exod. 8.17. Judg. 5.4. (with Num. 20) ver. 5. Judg. 20.16. 1 Sam. 7.6. Psal. 6.6. and 119.136. Jer. 9.1. Lam. 3.48, 49. etc. 1 Sam. 25.37. 1 Kings 1.40. 1 Kings 10.5. Esa. 5.25. with Deut. 32.22. Lam. 2.11. Ezek. 27.28. 2 Sam. 17.13. 2 Kings 19.24. Job 29.6. and 40.18. Esa. 13.13. and 14.14. and 34.3, 4, 7. Ezek. 26.4. and 32.5, 6, 7, 8. and 39.9, 10. Amos 9.13. Nahum. 2.3, 4. Gal. 4.15. A Logical Hyperbole which is used in proper words shall be considered. A Logical Hyperbole. (1.) With respect, 1. To Hyperbolical comparisons, when one thing is compared with another, which can bear no tolerable proportion with it, as Gen. 13.16. And I will make thy Seed as the Dust of the Earth: So that if a man can number the Dust of the Earth, then shall thy Seed also be numbered. The sense is, that the Seed of Abraham should be a very great multitude, because innumerable, or not to be numbered. But inasmuch as it is compared to the Dust of the Earth, it is Hyperbolical because as Augustine Lib. 16. de Civ. Dei, c. 21. says, it is obvious to every one's sense, that the number of the Sands (or dust) is incomparably beyond the number of humane kind from Adam to the end of the world, much more beyond the number of Abraham's Seed, whether natural Jews, or Believers, who are called his Seed, because they believe as he did. The same Comparison of the Sand of the Sea, and the Dust of the Earth is to be read, Gen. 22.17. and 28.14. Judg. 7.12. 1 Sam. 13.5. 1 Kings 4.20, 29. 2 Chron. 1.9. Job 29.18. Psal. 78.26, 27. Esa. 29.5. Jer. 15.8. Heb. 11.12. etc. So other Comparisons, swifter than Eagles, 2 Sam. 1.23. that is, Saul and Jonathan, Jer. 4.13. Lam. 4.19. See 1 Kings 10.27. See ver. 21.2 Chron. 1.15. and 9.20. etc. Job 6.3. and 41.9. Habakkuk 2.5. Lam. 4.7, 8. etc. 2. In certain Hypotheses, where for Emphasis sake the things are amplified more than really it is, or can be, Psal. 139.8, 9, 10. If I ascend up into Heaven, thou art there; if I make my Bed in Hell, behold thou art there. If I take the wings of the Morning, and dwell in the uttermost part of the Sea: Even there shall thy hand lead me, and thy Right hand shall hold me. Now no man living can ascend unto Heaven, nor descend into Hell, nor take wings, and fly as fast as the morning. But these things are mentioned by way of Hyperbolical fiction, to illustrate the Infiniteness and Omnipresence of God which no man can avoid or fly from. There is an hyperbolical expression or hypothesis, Prov. 27.22. which denotes that no endeavours will reclaim or bring men obdurate in folly to the Right way. That Hyperbole Obad. ver. 4. denotes the certainty of Divine Judgement against the Edomites. See Jer. 49.16. etc. Matth. ●●6. 26. But what is a man profited, if he shall gain the while world and shall lose his own Soul? By the word World, all the Power, Riches, Pleasure, and precious things there, are to be understood in one word. And by this hypothetical hyperbole, the most grievous state of the wicked, that (by these toys which are but transient) forfeit Eternal Life, is denoted. See Mark 8.36. Luke 9.25. etc. 1 Cor. 4.15. and 13.1, 2. Gal. 1.8. etc. 3. In some others, 1 Kings 20.10. as that Thrasonical or boasting speech of Benhadad King of Syria, In some others. is recorded to the King of Jerusalem, that the Dust of Samaria should not suffice for handfuls, for all the people that follow me. This is a high piece of hyperbolical boasting, as if he had said, all your Land can be brought by handfails, by my Army, yea, shall not be enough for the number of bearers, (so great is my Host); how easily therefore shall I overcome you? Host 2.17. There is an Hyperbole which denotes the contempt of Idolatry, that will be, and that their names shall not be used with any reverence, which must be the meaning, for Paul names Baal, Rom. 11.4. See Acts 7. 4●●. etc. Matth. 5.29. If thy Right Eye offend thee, pluck it out, and cast it out from thee, Matth. 5.29. ver. 30. If thy right hand offend thee, cut it off, and cast it from thee; etc. Christ would not have a man Maim his body, but by this hyperbolical precept, intimates, the great heinousness, and extreme danger of scandal or offence, and that we are by any means to avoid it, and part from all occasions of giving it. That Hyperbolical expression, Matth. 24.2. denotes extreme destruction and razing of the Foundation. See Hag. 2.16. Matth. 1.6. and Luke 10.4. Of which before, in the Metonymy of a sign. Matth. 24.2. John 21.25. And there are also many other things, which Jesus did, the which, if they should be written every one, I suppose, John 21.25. that even the whole world itself could not contain the Books, that should be written. Some expound this of the capacity of the understanding, (hence Theophilact expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand, as the same word rendered here contained, is taken, Matth. 19.11.12.) that the sense may be, that there would never be such an one in the World, that could comprehend all in his mind, because of the variety and multitude of things done, and spoken by Christ, the world being metonymically put for the Men, and Books for their Contents. Others understand it of local capacity, properly so called, that the whole world was not big enough to contain all the Books, if in every Circumstance all the sayings and actions of Christ were written, which explication is favoured by the pronoun (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, itself) added to the world: Take it which way you will, it is an hyperbolical expression, especially in the latter sense. Some compare Amos 7.10. with it, The Land is not able to bear all his words, etc. By that Hyperbolical wish of the Apostle, Rom. 9.3. his great and exceeding love to the Israelites is noted. See Gal. 3.13, 14. Judas ver. 23. etc. Examples of a Meiosis, or Extenuation. 1. TO a Rhetorical Meiosis belong such things as are by any Trope extenuated, or lessened, as Gen. 18.27. Rhetorical Meiosis. Behold now I have taken upon me to speak unto the Lord, which am but dust and ashes, that is, a most low and most abject Creature. 'tis a metaphor or a metonymy, and alludes to the first Creation of man out of the Earth. So to be exalted out of the dust, denotes to raise one of the meanest sort of men, to honour, 1 Kings 16.2. Psal. 113 7, etc. 1 Sam. 24.15. Whom dost thou pursue? After a dead Dog, after a Flea, as if he had said, that it was beneath (or unworthy) so great a King to pursue me, that am but weak and mean with so great a Troop. Psal. 22.6. But I am a Worm, and no Man, that is, a most afflicted man, trampled on by the Enemy, like a Worm, etc. So Job 25.6. Esa. 41.14. 2. A logical Meiosis is when for extenuation sake, a comparison is made with a very little thing, as Numb. 13.34. We saw men, Logical Meiosis. and we were as Grasshoppers before them: that is, of small stature in comparison of those Giants. See Esa. 40.15, 17. Psal. 144.4. 3. Examples of a Grammatical Meiosis, are 2 Kings 18.4. And he called it, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehustan) little brass, by a diminutive word, by way of contempt of the brazen Serpent that was made an Idol, of these diminutives there are many in the Hebrew text, but we leave them for Critics. Some is put for a great many, Rom. 3.3. 1 Tim. 4.1. Some Body, is put for an eminent man, Acts 5.36. Boasting himself to be some body, as Acts 8.9. So Pindarus says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Quid est aliquis? Quid est nullus? umbrae somnium homo est. what is some Body? What is no Body? Man is the dream of a shadow. Sick is put for one Dead in sin, or desperately bad in his spiritual state, for these that are said to be ungodly, and verse 8. sinners, and Enemies ver. 10. These few instances of many we note for the illustration of this Trope. CHAP. XX. Of an Allegory. ΑΛΛΗΓΟΡΙΑ, an Allegory, with respect to its Etymology or derivation, signifies that, when one thing is said, another thing is understood. It is the Continuation of a Trope, especially of a metaphor, and although Metonymies, Ironies and Synecdoches are likewise continued, yet not so frequently nor with that Emphasis, as in the other florid Tropes, therefore we will in a particular chapter treat of this continued Metaphor, not so much to show the Fountains whence Allegories are taken, (for that I presume is abundantly shown where we have treated of Metaphors) but to discover and explain some difficulties in it, and show its peculiar nature. These Allegories we will distinguish into Simple, and Allusive. The Simple we call such as are taken from any natural things. The Allusive we call such as respect other things, whether Words or Facts, and are from thence deduced into a translated description. Examples of a Simple Allegory. Gen. 3.15. The first Gospel promise. GEn. 3.15. And I will put Enmity between thee (O Serpent!) and the woman, and between thy Seed, and her Seed; it shall bruise thy head, and thou shalt bruise his heel. The first Promise of the Gospel and the whole Mystery of Redemption to come, is proposed by God himself in this Allegory. Here are almost all Tropes in these words, especially the continuation of a metaphor. When Jehovah speaks to the Serpent, he understands the Devil, either by a Metonymy, because the Devil lurked in the Serpent, and by it spoke to Eve; or by a metaphor, because the natural Serpent was cursed by the word of God, ver. 14. And so made abominable to the race of man, and so bore the figure of the Devil, whence the Devil is called a Serpent and Dragon; Rev. 12.7, 8. etc. By the Woman mankind is meant (by a Synecdoche) because mankind was to be sprung from those Protoplasts or first formed Parents (Eve being called the Mother of all living, ver. 20) the enmity denounced, denotes the serious will of God to deliver men in due time from the power of the Devil; See Acts 17.26, 27.— 30.31.— 26.18. He mentions the woman only, because she was first seduced to sin, as she confesses ver. 13. and to provoke her the more against her Conqueror. By the seed of the Serpent, the whole power and Troop of Devils and wicked men, who study the overthrow of Christ's Kingdom, is Metaphorically represented. By the seed of the woman, by way of eminency, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Messiah, the son of man, is Metonymically understood, Vid. gram. sacr. pag. 869. who also was to destroy the Devils Machinations. The Enmity between him and the Serpent's seed, intimates Gods immutable decree of man's Redemption by Christ. The Metaphor is continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum, It (that is, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semen, Seed of the Woman, mentioned immediately before) shall bruise thy head, and thou shalt bruise its heel. The first phrase (it shall bruise thy head) Metaphorically declares, that Christ will destroy the Power of the Devil, for as a Venomous Serpent when his head is bruised or broken, has neither strength nor life; so the Devil's power being broken, they can no longer hurt or destroy men. But more particularly, By the head of the Serpent, is meant Sin and Death, for as the Serpent's Poison and Power of biting lies in his head: so the Devil's poison is sin, which infects and destroys the will man; hence it is deservedly called the poison of Dragons, and the cruel venom of Asps, Deut. 32.33. where note, that in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a * The same word in Gen. 3.15 Head is put for Venom, and the Epithet, Cruel, is added, as if there were a perfect allusion to the head of that most cruel Serpent, Gen. 3.15. Therefore when Christ takes away sin, he breaks the head of that infernal Serpent: See John 3.8. And because the Serpent's life, and strength lies in his head, and because the head is the supreme and most noble Member in a Creature, by whose virtue and influence the whole body is governed, it is put for Power, Dominion, and Superiority, Deut. 28.13, 44. Lam. 1.5. etc. The Power, Strength, and Dominion of the Devil against men, consists in death or killing, Heb. 2.14. Therefore when Christ abolishes spiritual death, he breaks the serpent's head, (viz. his power to destroy men spiritually.) See 1 Cor. 15.54. The other phrase (and thou shalt bruise his heel) denotes the manner and medium of effecting men's Salvation, viz. his passion, and most bitter Death. Christ is proposed as a magnificent Hero, who (as it were) with his feet tramples on the Serpent, and breaks his head. And as a Serpent when trampled upon, resists with all his strength, while he has any life, wresting and winding himself, spitting poison, and biting his Enemy; so Jehova intimates, that the Devil would do so, by this phrase; As if he had said, thou shalt defend thyself with all thy might, and use all endeavours to destroy thine Enemy, the Messiah, (whilst I indulge thee for fallen man's sake to use thy worst) neither shall he escape unhurt, for he shall suffer a most ignominious Death, by thine Instruments: But this will not profit thee, for thou shalt not be able to touch his head, but only one of his heels, that is, the less principal part, will in some Measure be hurted by thee, but my Divine omnipotence shall cure that wound, by giving him a glorious Resurrection from Death, and by my Gospel, declaring him to the whole world to be Conqueror of Hell, and all its powers: whereas thou shalt utterly perish; not only thy heel, but thy very head shall be broken. We have Insisted the larger upon this great Oracle of Divine Truth, because it is the Foundation of the Prophecies concerning the Messiah, and all our Hope and Comfort, which we hope shall not seem tedious to the Pious Reader. Gen. 49.11, 12. Binding his Foal unto the Vine, Gen. 49.11, 12. and his Ass' Colt unto the choice Vine; he washed his garments in Wine, and his clothes in the blood of grapes,— his Eyes shall be red with wine, and his Teeth white with milk—. In the last words of the Patriarch Jacob, there are many things spoken Allegorically in this Chapter—, of which these words are most Emphatical, which are spoke in the Blessing of Judah; which the Rabbis and some Christians understand by an hyperbole of an Earthly Inheritance, and the great plenty and faecundity thereof, but ver. 10. shows this to be a clear Prophecy of Shiloh or the Messiah to come of the Tribe of Judah—, and surely the Patriarch from so excellent a subject would not slip into the mention of those vain, earthly things—, and what he says of the redness of eyes with wine, it is reckoned amongst wickednesses, Prov. 23.24. because a sign of drunkenness, which the Patriarch (who severely taxed his sons sins, ver. 4, 5.) would not reckon among his Blessings. This is therefore An Allegory, and is to this effect expounded by the Learned Brentius—. Binding his Foal to a Vine] this is a desciption of Peace and tranquillity in the Kingdom of Christ. See Jer. 23.7. and Zach. 3.10. for in Wars, they do not bind Foles or Asses to the Vines, when men cannot dwell under their own Vine and Figtree, which are destroyed, which denotes the peaceable administration of Christ in his Kingdom. See Isa. 9.5. This is not to be understood of external Tranquillity, but partly because Christ establishes his Kingdom without warlike Arms, by the Preaching of the Gospel; and partly because it brings Peace and Tranquillity of Conscience. He shall wash in Wine] this is a description of abundance, and the vile esteem of worldly things in the Kingdom of Christ. But we are to understand it of the abundance of spiritual things, as Remission of sins, Righteousness, etc. Matth. 6.33. Psal. 45.2. etc. Some Expound this of the Passion of Christ—; The Vineyard of Christ is his Church, Isa. 5.1. and 27.2. and 65.21. Matth. 20.1. and Christ is the Vine into which the branches are grafted, John 15.1, 4, 5. and the meaning (say they) is, Christ compares his Church (because of its simplicity, humility, and the burdens of trouble which it is forced to bear in the World) to an Ass, which he will feed with most sweet grapes and spiritual Joy, or inebriate it, that being rendered courageous, it should despise death, Devils, Hell, and Persecutions—, and so Christ will wash his garment in wine, and his clothes in the blood of grapes—, that is, will pour his most precious blood upon his garments, viz. his Flesh, which his Deity puts on as a Clothing, which will afterwards be excellent spiritual Wine to comfort and refresh the faithful. His eyes will be red with wine] that is, in his Passion, for than he had no form nor Comeliness, Isa. 53.2. viz. when Whipped, Spit upon, and Crowned with thorns, and carried about in disgrace by Pilat's Order—; so he was deformed, for others sins. But inasmuch as in him was found no spot, nor was guile found in his mouth, 1 Pet. 2.22. His Teeth are said to be white with milk, ver. 12. Whiteness signifies purity and Innocence, etc. See Isa. 63.1, 2, 3, etc. A description of old Age & Death. Eccl. 12. There is an Allegorical Description of old Age and Death, ver. 2. By the Darkness of the Sun, Light, Moon, and Stars,] the languishing and consumption of Vigour, Strength and Judgement is, denoted, ver. 3. By the trembling of the Keepers of the house, and the bowing of strong men] the weakness of the hands, knees, and arms is signified (See Isa. 35.3.) which are keepers of the body from hurt. The ceasing of the grinders, because few] denotes the decay of the Teeth, or their being almost gone. The darkening of those that look out at the Windows] betokens dimness of sight, the Eyes being the windows of the Body; ver. 4. The shutting of doors in the streets] betokens the contraction of the lips, and tyresomness in speech. The lowness of the sound of grinding,] signifies debility of Voice. Rising at the voice of the Bird] denotes want of sleep▪ for old men scarce sleep half the night, and are easily awaked by the Cocks crowing. The bringing low of the Daughters of Music] denotes dulness of hearing, and that those Ears that could Judge of Music, delight not in it. (See 2 Sam. 19.35.) ver. 5. To be afraid of high places] signifies difficulty of going. The flower of the Almond-tree shall flourish] that is, Grey Hairs. The Grasshopper shall be a burden] that is, the backbone shall bend and grow weak, so that it cannot bear any burden. Desire shall fail] that is, Appetite to Meat, and other things. (2 Sam. 19.35.) then follows a description of Death▪ etc. In the Book of Canticles there are many continued Metaphors or Allegories that are very Emphatical and obscure, yet contains many deep Mysteries. It being a spiritual Poem, setting forth the love of Christ to his Church, etc. about which the Reader is referred to our English Expositors. See other Allegories, Isa. 28.20. Amos 3.12. Isa. 38.12. Jer. 11.6.— 12.5. Ezek. 16.3. Host 13.15. Zach. 14.3, 4, 5. etc. In the Old Testament you may find these Allegories besides, Deut. 32.13, 15, 22, 32, 33, 41, 42.— 33.19, 20, 24, 25. Judg. 8.2.— 14.18. 1 Kings 12.11, 14. 2 Kings 19.3. Job 4.10, 11.— 20.12 etc.— 27.20 etc.— 29.14 etc.— 38.9, 10. Psal. 23.1. etc.— 51.8, 9— 69.1, 2, 3.— 75.8, 9— 80.8, 9, etc.— 110.2, 3.— 123.3 Prov. 3.8.— 9.1. etc. Eccl. 11.1. etc. Isa. 1.5, 6, 7, 22.— 66.6, 7.— 5. ult.— 14.29.— 30.33.— 32.23.— 36.6.— 42.3.— 45.8.— 54.11, 12.— 55.1, 2, 12, 13.— 59.5, 6. Jer. 4.11, 12.— 5.6.— 6.28, 29, 30.— 12, 9— 50.17 Ezek. 13.10. etc.— 17.3 etc.— 22.19 etc.— 23.2 etc.— 29.3 etc.— 31.3 etc.— 32.3 etc.— 34. etc. In the New Testament, Matth. 3.10, 12.— 5.13.— 7.3, 4, 5, 6.— 9.15 etc.— 12.43 etc.— 15.13 Luk. 9.62. Rom. 11.16, 17, 18. etc.— 13.11, 12. 1 Cor. 3.6, 7, 8, 9, etc.— 5.7, 8.— 9.26, 27. 2 Cor. 3.2, 3.— 5.1 etc.— 10.3, 4, 5, 6.— 11.2 Gal. 4.19.— 5.15.— 6.8, 9 Eph. 6.11. etc. The Explication of all which, (at least for the most part) may be taken from our Treatise of Metaphors, so that we shall leave them to be improved by the studious Reader. Examples of an allusive Allegory. PSAL. 11. Upon the Wicked he shall Rain Snares (or Coals) Fire and Brimstone, and the Spirit of Terrors, the Portion of their Cup, (so the Hebrew) This is an Allegorical Description of the grievousness of their Punishment, by allusion to the destruction of Sodom, as Isa. 34.9, 10. etc. See Psal. 20.3. where by an Allegory of Burnt-offerings, etc. Prayers are meant—. More Examples, Psal. 50.3.— 55.9 Isa. 10.24. where he alludes to Moses his Rod. See ver. 26. Isa. 24.18. with Gen. 7.11. Isa. 26.14. with Exod. 14.13. Isa. 30.32. with Exod. 15.20. 1 Sam. 18.5. Psal. 68.25, 26. with many others. In the New Testament you have these Examples, Matth. 5.22. which Allegory alludes to the form of Civil Judgements amongst the Jews, and their Punishments. Matth. 6.17. Christ alludes to the hypocritical Practices of the Pharisees, who deformed their Faces when they fasted, ver. 16. The sense is that you must not imitate them. In New Testament Worship, there are frequent Allusions to that which is proper to the Old Testament, as was shown, Chap. XIII. of a Metaphor, Isa. 4.5. there is an Allegorical description of God's Protection of his Church by allusion to the pillar of a Cloud and Fire, Exod. 13.21. See Isa. 11.14, 15, 16.— 52.11. with 2 Cor. 6.17. Isa. 54.1, 4, 5. (see Gal. 4.26. 27.) &c. There are other Allegories, Isa. 54.2. from enlarging of Tents—, from the inhabiting of desolated Cities, ver. 3.5. laying the magnificent foundation, ver. 11, 12.6. (where there is withal an Hyperbole.) See Matth. 16.18. Eph. 2.20, 21. from the abolition of hostile Instruments, ver. 16, 17. See Isa. 61.6, 7, 8, 9 see Host 2.15. Amos 9.13, 14, 15. Zach. 14.10, 11. etc.— 2 Cor. 3.13. where is the Description of the New Testament Church, 2 Cor. 3.13, 14, 15 The vail of Moses. there is an Allusion to the Veil of Moses. See John 9.28. etc. the sense of which Allegory is, that as the Jews could not behold the Face of Moses because of the Veil; so the Carnal Jews (those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies of Christ) could not see the Splendour of this spiritual Moses, (that is, the chief End and Scope of his Writers) and do not understand that Jesus Christ is our Saviour, because of their willing Blindness of Mind, which as a Veil keeps the shinings of that light from their hearts, which cannot be taken away but by true Conversion. Then by way of Antithesis says, ver. 18. that we (viz. his Disciples) with open Face behold his glory, etc. See ver. 7, 8, 9, 13, 18, etc. See Gal. 4.28, 31. with ver. 22, 23, 24. See also another Allegory, Rev. 7.15. where there is an Allusion to the Levitical Ministry in the Old Testament Temple. CHAP. XXI. Of a Paraemia or Proverb. THE Generical Consideration of a Trope with respect to its continuation we have Treated of in the last Chapter—; The special Consideration of it, we will Treat of in this. Which is either according to common use, and called Paraemia, a Proverb, or an Adagy; or with respect to its obscurity, and is called Aenigma, or a Riddle or obscure Allegory. The Hebrews call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meshal, Ezek. 16.44. and 18.2. from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which takes its signification from Comparing or Ruling, that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be a Proverb, or a Comparative Speech or Likeness, or as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Ruling Sentence, which has the principal place in a speech, and by its weight and gravity it makes it more Illustrious—. What other Acceptations this word hath, shall be shown (with Divine Assistance) in the second Volume of this Book. To the Sense we hold to, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.22. exactly agrees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some think is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a via, from, or out of the way, that is, a departing from the vulgar or Common way of speaking, or as others think from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, * beyond or besides the word. praeter vel juxta primum verbum (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also a Verb) and from its sense is, as it were, another word and sense, as a Proverb is called. In Proverbs words properly taken, or Tropes or their Affections are used; which last only concerns us in this Place. And both are either entire Sentences or Proverbial Phrases, which by common use, are brought into a sentence. Proverbial sentences. Proverbial Sentences are to be read in Gen. 10.9. and 22.14. Numb. 21.27. 1 Sam. 10.12. and 24.14. 2 Sam. 5.8. and 20.18. Jer. 31.29. Ezek. 16.44. and 18.2. Luk 4.23. John. 4.37. 2 Pet. 2.22. in which places the holy Spirit expressly affirms that those sentences are become Proverbs. There are other phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to which the Title of Proverbs is not annexed, yet because of their Emphaticalness, they are so esteemed: as Deut. 25.4. 1 Kings 8.46. and 20.11. 2 Chron. 25 9 Job 6.5. and 14.19. and 27.19. and 28.18. Psal. 42.7.— 62.9. Such is that famous Sentence, Psal. 111.10. The fear of the Lord, is the beginning of Wisdom: See Prov. 1.7. and 9.10. with Job 28.25.28. There are many in the Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Proverbs of Solomon, as Prov. 1.17, 32.— 3.12.— 6.6, 27.— 10.5, 13, 19, 25.— 11.15, 22, 27.— 12.11, 15.— 15.2, 53.— 17.1, 10, 19, 28.— 19.2, 24.— 20.4, 11, 14, 21, 25.— 22.6, 13.— 25.11, 16, 27.— 26.4, 10, 11, 14, 17, 28.— 27.6, 7, 8, 10, 14, 17, 22.— 28.21.— 30.15 etc. So in the Book of Ecclesiastes; Chap. 1.15, 18.— 4.5, 12.— 5.2, 6, 8, 9, 10.— 6.9.— 7.17.— 9.4, 18.— 10.1, 2, 8, 9, 15, 19, 20.— 11.3, 4, 6, 7.— 12.12. In the Prophets, Jer. 13.23.— 23.28 Ezek. 7.5. Micah 7.5, 6. Habak. 2.6. Mal. 2.10. etc. In the New Testament; Matth. 5.13, 14, 15.— 6.3, 21, 24, 34.— 7.2, 5, 16.— 9.12, 16.— 10.10, 22, 24, 26.— 12.34.— 13.12, 57— 15.14.— 23.23.— 24.28. Mark 9.50. Luk. 9.62.— 12.48.— 23.31 Act. 9.5.— 20.35. 1 Cor. 5.6.— 10.12.— 15.33. 2 Cor. 9.6, 7. 2 Thess. 3.10. Tit. 1.15. Here we must note that Christ and his Apostles used several Proverbs, or vulgar ways of speaking, common to the Jews, which were partly written in their old Books, yea even in the Talmud, as Matthew 7.2. Mark 4.24. Luke 6.38. With the same measure ye meet, the same shall be measured to you again, which is in the Talmud tract. Sanhedrim in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the same measure which ye shall measure, others will measure to you again. 'Tis very plain in the Targum Hierosolymitanum, Genesis 38. in these words; By what measure a man measures, by the same will others Measure to him; as to good Measure or bad measure. So the sentence, Matthew 19.24. It is easier for a Camel, etc. is in the Talmud as Ang. Caninius says; only it is said there, that an Elephant cannot go through the Eye of a needle, for which Elephant, (a Beast known to few) Christ said a Camel, a Beast well known in Syria. And the phrase, Luke 6.42. Buxtorfius in Glossatore Talmudico says, is also in the Talmud. And 2 Thessalonians 3.10. If any will not work, neither shall he eat— Drusius, 2 Tract. in Gen. magn. Bereschith Rabath Tract. Talmud: says the same phrase is the Talmud. And doubtless the Apostle thence took it. See Adag. sacra. written by Zelmer from the whole Bible in 5. Centur. Of Proverbial phrases. See examples, Exodus 11.7. Proverbial phrases. That a dog should not move his tongue, was a Proverbial speech, denoting profound silence and peace in that place. Some refer this to a Meiosis. See 1 Samuel 25.22, 34. 1 Kings 14.10. And 16.11. 2 Kings 9.8. which last was also a Proverbial phrase, denoting extreme destruction, even to the vilest Animal. See other Proverbial Speeches, 2 Kings 14.26. Deuteronomy 32.36. Esth. 1.22. Job. 16.10. Psal. 3.7. Lam. 3.39. Micah 4.14. See Esaiah 3.15. 2 Corinthians 11.10. And 12.7. Matthew 5.39. Luke 6.29. with 1 Kings 22.24. John 18.22. Acts 23.2. 1 Corinthians 4.11. Prov. 26.17. And 28.21. Ezek. 13.19. Matthew 3.11. John 1 27. Matthew 23.24. Acts 9.5. And 26.14. To kick against the Pricks, was a Proverbial speech, Acts 5.39. See Acts 23.9. The phrase 1 Cor. 13.15. But he shall be saved yet so as by Fire, is a Proverbial speech, as if he had scaped from a Conflagration. That is, as Illyricus says, * Clau. Script. Col. 870. such a Teacher is together with his stubble in the midst of a terrible incendium (or fire) these being condemned by the Judgement of God, shall perish, but he by the singular favour of God, shall be preserved though with much hazard and difficulty. See Zachariah 3.2. Amos 4.11. etc. CHAP. XXII. Of an Aenigma. IN a continued Trope, if there be a singular obscurity 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aenigma, which signifies an obscure question, a knotty or dark speech; 'tis derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to hint obscurely, and, as it were, to speak in the dark. And that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which amongst other things denotes not only praise, but a saying worthy of praise and admiration, because it is a symbolical and sinewy way of expression. It is said of the Queen of Sheba, 1 Kings 10.1. That she came to try Solomon with hard questions, that is, Aenigmas, such as we treat of. See Ezek. 17.2. Psal. 78.2. with 49.4. etc. Judg. 14.14. Samson says to his guests— out of the eater came forth meat, and out of the strong came forth sweetness— this is a continued Synecdoche, with the addition of a Metonymy. By the Eater and Strong is meant a Lion, by a Synecdoche of the Genus, by sweetness, honey, by a metonymy of the Adjunct as ver. 18. Vossius after he had called this an Aenigma lib. 4. instit▪ orat. c. 11. thinks it was not really so, because it was unknown to the Philistines, that Samson had killed a Lion, or got honey out of his Carcase, being a thing he had told to no person as Judg. 14.7, 10, 17. Psal. 49.5. I will fear in the evil day the iniquity of my heels shall compass me about— the question is, what this evil day is, and what is the sin or iniquity of the heels? As to the first R. Aben Ezra, by Evil day, understands old age compared with Eccl. 12.1. In this sense, why should I trouble myself with the cares of this world, for the solicitude of old age? R. Kimchi would have it in this sense, why should I be solicitous for the Riches of this World, which are its Glory? R. Salomo joining this with the next verse, thus expounds it— The sins, which I do (as it were) trample upon with my heels, and esteem light transgressions, yet in it the judgement of God condemn me, how much more do Riches condemn such as trust in them? See Eccl. 9.10. etc. Glas. rhet. sacra. p. 508. Prov. 26.10. Is a very perplexed Text, and rendered variously by Interpreters, which we leave to the inquiry of the Learned. Erasmus calls that parabolical passage Matth. 12.43, 44, 45. Luke 11.24, 25, 26. an Aenigma, upon which see his Paraphrase. lib. 1. parall. 8. To Conclude Frarciscus Junius says, that an Aenigma, is an obscure Parable or Allegory, which is more difficultly understood. Hence every Parable or Allegory is not to be reputed an Aenigma; but every Aenigma is an Allegory, etc. The Conclusion. SO much of Tropes. Our next work is to treat in the same Order of all the Schemes or Figures in Scripture, which if the Divine Goodness will permit, shall be largely expounded in the Second Volume; where we will also give a particular Treatise of all the Types, Parables, and Allegories in Scripture, with the Expositions of the Learned upon such as are obscure, as also a Continuation of Metaphors practically improved in a Parallel-way, which will complete this Work, and could not be brought in here, because we are confined to a certain number of Sheets, and a certain Time to Answer the expectation of such Worthy Persons as have Subscribed for the encouragement of so heavy a Work, which we now leave to the blessing of the Lord. FINIS. ΤΡΟΠΟΛΟΓΙΑ: A KEY TO OPEN Scripture-Metaphors. Wherein the most Significant TROPES, (As METAPHORS, etc.) And Express SIMILITUDES, Respecting the Father, Son, & Holy-Spirit, As also such as respect the Sacred Word of God, Are opened, and Parallel-wise applied, together with the Disparities: From which Practical Inferences are deduced, for Edification of the Reader. By B. K. Hosea 12.10. I have used Similitudes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proposui Similitudines. John 3.12. If I have told you earthly things, and ye believed not; how shall ye believe, if I should tell you of heavenly Things? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Si terrena dixi vobis, & non creditis; quomodo, si dixero vobis caelestia, credetis? LONDON; Printed by J. D. for Enoch Prosser, at the Rose and Crown in Sweetings-Alley, near the Royal-Exchange, in Cornhill. MDCLXXXI. TO THE READER. HAving spent many Years in a Ministerial Capacity, and having the Charge of a particular Flock committed to me, (although in many respects unfit for the Management of so great a Trust) partly, a particular Inclination, but principally the Edification of my Hearers, drew out my Heart to study the Nature of Scripture Metaphors, and other Tropes and figurative Speeches there used; and finding the Scriptures abounding with Metaphors, Allegories, etc. and that those Divine Matters which the Holy Spirit dictates, are represented by Similitudes borrowed from earthly Things; yea, that they are often called by the very Names that material or earthly Things are; God, by a gracious Condescension, conveying the knowledge of spiritual Things by preaching them by their respective earthly Parallels: I betook myself to preach upon some Metaphors, which, by the Aid of Divine Goodness, wanted neither Success, nor the general Satisfaction of my Auditory: And having many brief Heads of my Notes, respecting some principal Metaphors, by me, it was judged by divers worthy Men, worth my Time and Pains to compile an entire Work upon this Subject, for Public Good. And although I knew the Work to be too heavy for a single Undertaker, yet I have adventured this Essay. And that there might be no Defect, for want of any humane Literature needful, I have procured such Helps, as I hope (to speak modestly) have given sufficient proof, that they want neither Learning nor Languages; particularly, the Help of the Gentleman that translated our Philologia Sacra, he being my Friend, and one that had leisure, and a willing mind to contribute his Assistance. After much Labour and Pains, it is brought so far as thou seest; and if thou reapest any Benefit by it, give God the Praise. As to the Work itself, we have had it recommended by several learned and judicious Ministers to their Christian Friends, in order to its being encouraged. The Matter of it is Divine, but the Manner of handling possibly will not please all. I must confess my own Defects and Disabilities for the undertaking of so great a Subject, and am assured, the Christian and candid Peruser will overlook Frailties, and take that in good part, which was designed for the Public Good. As for Carpers and Censurers, that like nothing but what they do themselves, they are below regard. I have met with an Objection against my Method, viz. That no Parallels are to be drawn beyond the Scope of the Text, answering the Intention of the Spirit there. To which I say, First; That I have endeavoured with all diligence to conform all my Parallels to plain Scripture, and the Analogy of the Orthodox Faith; and if I go beyond what the Scope of a particular Text is, yet I agree with the general Tenor of God's Word. Secondly; Metaphors being Terms borrowed from Things that have divers Properties, as far as they yield Parities or Disparities (with the Object represented) agreeable to the Word of God, if they tend to Edification, may be safely used: As for example; God (in a Metaphorical Notion) is called a Father; how can a Parallel be limited, till you apply all the good Properties of a natural Father to Him? So of Christ a Shepherd, etc. See our Sacred Philology, pag. 67, & 171. The like may be said of many other general Terms, etc. Thirdly; If our Method is not useful to critical Objectors, yet 'tis hoped it will be so to the plain serious Reader; and the other may furnish himself with what he likes, or let alone what he wants not. Fourthly; If Example be any Warrant, I have the Precedents of the learned Glassius, Illyricus, Dr. Franzius, and our own Caryl, Burroughs, Blackwood, and divers others, who have paralleled divers Metaphors in the same nature as I have done. All which, I presume, will satisfy such as can be satisfied, with respect to this Objection. I can truly say, that we have spared no Cost or Pains, to consult the best Authors extant, whether Divines, Naturalists, Philosophers, Philologists, or Critics, etc. in order to make this Essay useful for the end intended; and have carefully laboured to avoid any Notion of Things, that may offend such as are sound in the Faith; but have kept all along within the Bounds of that Gravity, and Orthodoxy of Matter, which the Christian Religion requires, and the Reformed Protestants profess. The Helps I have had from others, whether dead or alive, I readily acknowledge; for I would not own that for mine which is not; and to accommodate the Work the better, I have, I confess, expressed some Things in the very Words of divers worthy and learned Divines. As to the Work in general, and the Use of it, read the Epistle to the First Book. Only this let me add here: Such who would see what Improvement may be fairly made of a Metaphor, may read Light, (Book 3. p. 1, to 40.) which contains the Substance of several Sermons, preached upon 2 Cor. 4.4. with good Acceptance. Reader, This I must say, (what Profit it may yield thee I know not) yet when the Second Volume is finished, thou wilt have the Fruit of near twenty Years Study, in which time (divers that know me can say) I have not been idle. And thou mayest perceive, that what I have received I am willing to communicate to others; Talents must not be hid in Napkins. And that it may bring Glory to God, Advantage to Thee, and to the Church of Christ in general, is, and shall be the constant Prayer of him, who is willing to serve thee in the Work of the Gospel, for Christ's sake, B. KEACH. A TABLE OF THE Metaphors, Similes. etc. Contained in the Second and Third Books of this VOLUME. BOOK II. The First Head of Metaphors, respecting GOD the Father. GOD a Father Page 1 God a Portion Page 6 God a Habitation Page 10 God an Husbandman Page 14 God a Builder Page 17 God a Man of War Page 21 God a Strong-Tower Page 29 God compared to a Giant Page 35 God compared to a Lion Page 40 God as a Leopard Page 40 God compared to a Bear Page 45 God compared to a Moth Page 46 God a Refuge Page 50 God an Housholder Page 54 God compared to a Potter Page 62 God to the Wicked is a Consuming Fire Page 65 The Arm of God Page 70 God compared to a Travailing Woman Page 73 God a Shield Page 74 God a Wall of Fire Page 76 God a judge Page 78 God an Hiding-Place Page 83 The Second Head of Metaphors, Allegories, Similes, Types, and other borrowed Terms, respecting the LORD JESUS CHRIST, the Second Person in the Glorious Trinity. CHrist a Mediator Page 86 Christ a Surety Page 91 Christ a Bridegroom Page 97 Christ the express Image of the Father Page 108 Christ a Physician Page 112 Christ a Testator Page 119 Christ compared to an Hart Page 124 Christ a Door Page 128 Christ the Servant of God Page 131 Christ a Lion Page 135 Christ the true Manna Page 139 Christ a King Page 143 Christ a Priest Page 149 Christ a Prophet Page 157 Christ a Shepherd Page 162 Christ the Branch Page 165 Christ the Way Page 167 Christ a Rock Page 170 Christ a Fountain Page 173 Christ the Head Page 177 Christ a Garment of Sanctification Page 182 Christ a Lamb Page 185 Christ the Pearl of great price Page 187 The Name of Christ like to precious Ointment. Page 190 Christ a Believer's Friend Page 193 Christ the Rose of Sharon Page 199 Christ an Advocate Page 203 Christ an Apostle Page 208 Christ the Bread of Life Page 210 Christ the the Sun of Righteousness Page 214 Christ the Root of David Page 221 Christ the true Vine Page 223 Christ the Lily of the Valleys Page 226 Christ under the Similitude of an Appletree Page 227 Christ an Ambassador Page 230 Christ a Witness Page 235 Christ an Altar Page 237 Christ Heir of all things Page 239 Christ the only Foundation Page 242 Christ the Cornerstone Page 246 Christ Wonderful, ●● Counsellor Page 251 Christ's Compassion to Sinners under the similitude of a Hen Page 255 Christ the Captain of our Salvation Page 257 Christ a Refiner Page 262 Christ compared to an Eagle Page 265 Christ compared to a Bundle of Myrrh Page 268 Christ the Saint's Wedding-Garment Page 270 Christ the Bright and Morningstar Page 274 Christ's coming compared to a Thief in the Night Page 279 Christ the judge of All Page 280 Christ compared to the Brazen Serpent Page 285 Christ is All in All Page 287 The Third Head of Metaphors, Allegories, and Similes, with other borrowed Terms, respecting the HOLY SPIRIT, the Third Person of the Blessed Trinity. THe Holy-Spirit a Comforter Page 291 The Holy-Spirit compared to the Wind Page 297 The Holy-Shirit comp. to Fire Page 301 The Oil of Gladness Page 302 The Holy-Spirit the Earnest of the Saints Inheritance Page 305 The Holy-Spirit compared to a Seal Page 309 The Spirit compar. to a River Page 313 The Spirit compar. to Water Page 319 The Holy-Spirit a Witness Page 321 The Holy-Spirit a Teacher Page 323 The Holy-Spirit compared to a Dove Page 326 The Holy-Spirit, the Saints Guide Page 327 BOOK III. The Fourth Head of Metaphors, Allegories, Similes, and other borrowed Terms in Scripture, that relate to the most Sacred WORD of God. THe Word of God compared to Light Page 1 Or the Gospel glorious Page 9 Kisses of Christ's Mouth Page 41 The Word of God compared to a Net Page 45 The Word of God compared to Gold Page 47 The Word of God called Milk Page 50 The Word of God compared to Strong Meat Page 51 The Word compared to Honey Page 51 The Word compared to Fire Page 53 The Word compared to a Hammer Page 58 The Word of God, the Sword of the Spirit Page 59 The Word of God compared to Leaven Page 61 The Word of God compared to a Glass Page 62 Professing the Gospel compared to a Plough Page 65 The Word compared to Seed Page 67 The Word compared to Rain Page 70 The Word compared to the Dew of Heaven Page 73 The Gospel compar. to Treasure Page 74 God a Father. JOHN 20.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— I ascend to my Father, and to your Father. 1 JOHN 3.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God. THe Title of Father is attributed to God in a fourfold Respect: 1. As he is the Eternal Father of our Lord Jesus Christ, who is his only begotten Son, John 1.14. Eph. 1.3. 2. As he is the Father of Adam, and all his Natural Offspring in respect of Creation, Luk. 3.38. 3. As he is the Father of Mercies, all flowing from his Bountiful Hand to the Creature, 2 Cor. 1.3. Eph. 4.6. 4. The Father of all Good Men in respect of Adoption and Regeneration wrought in them by the Power of his Grace, Rom. 8.15. Gal. 4.6. The word (Abba) is a Syriack word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and is derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will, or acquiesce. It is only found in three places in Scripture; as Mark 14.36. Rom. 8.15. Gal. 4.6. and in all those places the * Voci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statim additur vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd fit, ut Scriptura testetur, Deum pertinere ad Graecos. Glass. Phil. Sacra. p. 305. Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Father is joined to it; which intimates (as learned men say) that the Gospel-Grace belongs to the Greeks, who were Gentiles, as well as the Jews. It is observed, that this is the first word that usually Children speak, which carries a Spiritual Allusion. † Quidam suavi allusione dicum Abba voce, quae retro eodem modo legitur, usum esse Apostolum, hic & alias, ut innueret, Deum piorum esse patrem etiamsi ab iis aversus esse videatur in cruse & calamitatibus. Id. ibid. Whether it be read backwards or forwards, it sounds Abba, which by a sweet allusion seems to imply, that God is the Father of the Faithful, even when in their crosses and calamities he seems averse to them. Others think that the Gemination or doubling of the word in Syriack and Greek, carries an Emphasis, signifying that God is always a Father, and that the Invocations of his Children should be put up with earnest Geminations, and vehemency of desire. Hierom makes the later an interpretation of the former, as Rev. 1.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even so, and Amen; where the first is the explication of the second, being a Hebrew word. In the ensuing Parallel we take the Title Father in the fourth respect above mentioned; and so it may not unfitly be termed a Metaphor, taken from a Natural or Earthly Father: Because God has the same love to, and care of his Spiritual or Adopted Children, as Worldly Parents have of their Natural Offspring; and in what degrees of Paternal Eminence God excels them, shall be showed in the Disparity. METAPHOR. I. A Father gives Being to his Children, Act. 7.8. as Jacob begat the Twelve Patriarches. Exod. 1.5. — Hence his Posterity are said to proceed out of his Loins; and are called his Issue, Gen. 48.6. or Offspring. II. A Father makes provision for the nursing, nourishment, and bringing up of his Children. III. Fathers Cloth their Children; Jacob made Joseph a Coat of many colours; Gen. 37.3. they allow, not only for necessity, but also for Ornament, that they may take the more delight in them. IV. A Father dearly loves, highly esteems, and greatly pities his Children: If they are sick, or under any calamity, his tender and compassionate Bowels yearn with pity and sympathy to them. V. A loving Father protects and defends his Children from hurts, injuries, and abuses, to the utmost of his power, taking their part, and vindicating their Innocency against all their Enemies, whom he warns not to wrong them at their peril. VI The thoughts of a tender Father run out most towards their weakest Children, who are least able to help themselves, giving special charge to such as are entrusted to look after them, to take particular care of them. VII. A Father provides Food and Physic for his Children: Matth. 7.9, 10. — If they ask Bread, he will not give them a Stone; nor a Serpent, if they ask him a Fish. How ready was the Nobleman to seek Jesus from place to place, Joh. 4.46. that he might heal his sick Son at Capernaum? VIII. A Father takes delight to hear his young Children learn to speak; and is better pleased at their endeavour to express their minds, (though in a lisping, stammering, or inarticulate Language) than in the most florid Rhetoric, or acquaint Deliveries of others; and will answer their Requests, before the most persuasive Oratory of Strangers. IX. A loving and discreet Father proposes himself as a pattern and example of good to his Children, and exhorts them to imitate hlm. X. A Father loves those Children best that are most like him. XI. A Father takes care to educate his Children, and instruct them in all points of manners and good behaviour in the various circumstances of their lives, at home and abroad; towards Superiors, Inferiors, and Equals, towards Friends and Enemies, and towards each other; giving them Precepts of good learning, and other qualifications suitable to their ranks and qualities. XII. Father's are very ready to hear the humble suit and requests of their dear Children, for such things as they stand in need of. Gen. 22.7. — Isaac cries to his Father, and he answered, Here am I my Son. XIII. If a prudent Father grants not his children's request, it is because he knows they ask things that are not good for them, but such as would prove in conclusion hurtful, and prejudicial. XIV. If a tender Parent sees his Children play with any hurtful thing, or to be fond of that which may wound, kill, or destroy them, he takes it away from them. XV. Fathers take care of their Children, and are mindful of their welfare, when at the greatest distance. XVI. A Father overlooks the common weaknesses and infirmities of his Children, and pardons them upon their humble applications for it. XVII. A loving Father is much grieved if his Children prove wicked and rebellious, and useth all gentle and mild ways to reclaim them. XVIII. If a mild Fatherly entreaty, and gentle usage will not reclaim them, the Father uses a Rod, Pro. 22.15. & 23.13. and chastises them, because he loves them. XIX. A Father corrects his Children, not that he delights in it, but because it is absolutely necessary, he proportions the punishment to the Crime, his Bowels yerning upon them the while; and when the Chastisement has effected its end, he is ready with open Arms to receive them, Luk. 15.20. as in the case of the Prodigal. XX. A Father provides a Portion for his Children, and takes care of their future maintenance and subsistence, it being his duty to lay up for them. 2 Cor. 12.14. PARALLEL. I. GOd is the Author of Spiritual Being to his People: Of his own will begat he us with the Word of Truth. Jam. 1.18. 1 Pet. 1.3. — Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, etc. Hence Believers are called his Children, begotten by his holy Word and Spirit. II. God the Spiritual Father nourishes, and with Parental tenderness brings up his Children: hence 'tis said they are born up by him from the Belly, Esa. 45. and carried from the Womb— To be laid to the Breast like newborn Babes, 1 Pet. 2.2. Isa. 1.2. that they may receive the sincere Milk of the Word. III. God Cloaths his Saints— He that so Cloaths the grass of the field, Mat. 6. 100LS. Isa. SIXPENCES. 10. shall he not much more Cloath you, O ye of little Faith? He Cloaths them with the Garments of Salvation, covers them with the Robe of Righteousness, and adorns them with the graces of his Spirit, and Evangelical Holiness, that he might take the more delight in him. IV. God so loved his children, that he sent his only begotten Son to save them: Joh. 3.16. Isa. 38.17. Isa. 43.4. Psal. 103.13. In love to their Souls he delivers them; they are precious in his sight, and honourable, and therefore he hath loved them, etc. Like as a Father pitieth his Children, so the Lord pitieth them that fear him. V. God saves and defends his Children from their Soul-Enemies, as Sin, Satan, Psal. ●●9. 9, 16. Ps. 62.2. Eph. 6.12. Ps. 94.22. 1 Chron. 20.21, 2●●. Ps. 105.19 Gen. 1ST. 17. & 20. ●●. Spiritual Wickedness in high places, which without his help would be too strong for them; therefore he covers them with his wing from the rage and malice of Persecutors: he is always ready to take their part— If it had not been the Lord who was on our side▪ (says David) when men rose up against us, than they had swallowed us up quick, etc. What a strict charge does the Lord give to the Ungodly, touching his Israel? When they went from Nation to Nation, and from one Kingdom to another people, he suffered no man to do them wrong; yea, he reproved Kings for their sakes, saying, Touch not mine Anointed, and do my Prophets no harm. VI God is exceeding tender and thoughtful of the Babes and weak ones among his people, and gives particular charge concerning them unto his Ministers— Strengthen ye the weak hands, Isa. 35. ●●. Heb. 1ST. 12. 1 Thes. 5.14. Isa. 40.11. and confirm the feeble knees.— And in another place, Comfort the feeble minded, support the weak— He is said to gather the Lambs with his arm, and carry them in his bosom, and gently to lead those that are with young. VII. God provides Food for his people, and whatsoever else they want— The young Lions do lack and suffer hunger, Psal. 23.1, 2. Psal. 34.8, 9, 10. Psal. 1●●2. 15. Psal. 103.2, 3. but they that seek the Lord shall not want any good thing— There is no want to them that fear him. He abundantly blesses (Zions) provision, and satisfies her poor with bread— Gives meat to them that fear him, for he is ever mindful of his Covenant— He provides Physic for their Soul-Diseases— Bless the Lord, O my Soul (says David) who forgiveth all thine iniquities, who healeth all thy diseases. VIII. The Lord takes great delight to hear his little Children (his Babes in Christ) learn to pray, Pro. 15. ●●. Pro. 11.20. and 12.22. Isa 61.1: Luk. 4.18. Isa. 42.3. Rom. 8. ●● Isa. 38. 1ST. Pro. 15. ●●. and open their wants to him; and though they stammer out a request or sigh, or lisp out a Petition, he is willing to hear and answer them— His Spirit helps their infirmities, (for they know not what they should pray for as they ought) and maketh intercession for them with unutterable groans: Though (like the Prophet) they chatter like a strain, yet he will not despise them; but rather lend his Ear to them, than to the vain pomp and empty Ceremonies of Formalists, and the specious performances of the Hypocrite. IX. God is proposed by Christ as a holy pattern and example to his Saints— Be ye perfect as your Father in heaven is perfect— And in another place, Mat. 5.48. Leu. 19.2. Luk. 6.36. Leu. 11.44. and 20.7. Col. 1.11. 1 Pet. 1. 1ST. 2 Cor. 3.18. Dan. 9. 2●●. 2 Pet. 1.4. Act. 13.22. 1 John 3.2, 3. Jo●●. A 1. 7. Ps. 25.4. & 27.11. 2 Tim. 3.15. Luk. 11.49 Eph. 4.11. Neh. 9.14. Isa. 28.10. 1 Cor. 10.32. 2 Cor. 6.3 Col. 1.28. Exo. 4.15. Ps. 25.8, ●●. 2 Sam. 22.35. Ps. 18.24. Col. 2.3. Ps. 34.15. 1 Pet. 3.12 1 John 5.14, 15. Mat. 21.22 & 5 42. 1 Jo. 3.12 Mat. 7.7. Luk. 6.40. Joh. 16.23 Jam. 1.5. Jam. 1.5, 6 Jam. 4.3. Host 2.5, 6, 7. See Burroughs on the place. Be ye merciful, as your Father also is merciful. God is not soon angry, but patient and long-suffering, so should his Children be, etc. X. The Lord God loves such of his Spiritual Children best, who walk closest with him, who are holy as he is holy, pure as he is pure, who are changed into his Image, made partakers of the Divine Nature.— Daniel was greatly beloved, and David recorded to be a Man after Gods own heart, by way of Eminency; and John is called the beloved Disciple, after the same manner: For it is agreeable to Reason and Equity, that where there is the nearest similitude, there should be the dearest love and Union. XI. None teacheth like the heavenly Father, none more careful to train up and instruct his Children in right ways: he hath given them his holy Word, which is able to make them wise to salvation; Prophets, Evangelists, Apostles, Pastors, and Teachers to instruct them, Rules to walk by, Precepts of behaviour towards Enemies and Friends, high and low, rich and poor: I will teach you (saith the Lord) what ye shall do— He teaches sinners in the way— He teacheth the hand to war— it is he only that teacheth to profit, Isa. 48.17. In a word, he hath given them the Lord Jesus, in whom are hid all the Treasures of wisdom and knowledge. XII. The Ears of the Lord are ever open to the cries of his Children: Ask, and ye shall receive, etc. whatsoever ye shall ask in prayer, believing ye shall receive.— This is the confidence that we have in him, that if we ask any thing according to his will, he heareth us; and if we know that he heareth us, whatsoever we ask, we know that we have the Petitions that we have desired of him. XIII. The Lord God knows what's best for his Children, and never fails to supply them, if they ask in Faith.— He never refuses, but when they ask amiss— Ye ask, and receive not (says the Apostle James) because ye ask amiss, etc. XIV. The heavenly Father, when Israel would be going on in a course of Idolatry and sin, tells them, he will hedge up their way with thorns, and make a wall, etc. that is, to stop Israel's pursuit, insomuch that she shall not overtake her Lovers. As the Lord has a hedge of protection to secure his people from evil, Isa. 5.5. Job 1.10. so he has a hedge of affliction to keep them from evil.— The hedge of thorns is a Metaphor, and signifies much trouble and difficulty of going over it; and the wall, being a thicker substance, keeps them from passing through: his sore and heavy afflictions, are but as hedge, in a way of mercy, to keep his Children from evil, the pursuit of which would ruin them. XV. The Lord God in seeming absence or distance from his Children, never forgets them, Isa. 49.15. Jer. 31.20 but has them in continual remembrance, as in the case of Ephraim. XVI. The heavenly Father overlooks the frailties and miscarriages of his Children through Christ, 2 Cor. 8.12. Heb. 8.12. 1 Joh. 1.8. Jer. 3.13. for he accepts of a willing mind, etc. and highly prizes sincerity.— He is merciful to their unrighteousness, and their sins and iniquities will he remember no more: he is free to pardon the penitent and humble Confessor, Psal. 32.5. XVII. What a lamenting Prosopopoeia does the Lord use by the Prophet— Hear, O Heavens, Esa. 1.2, 3, 4, 5. etc. Jer. 3.7. Mat. 23.37. Rom. 15.5 give ear, O Earth— I have nourished and brought up Children, and they have rebelled against me. How great his patience is, and how gently he deals with them, and how frequent his calls to repentance are▪ the Scriptures noted in the Margin clearly evidence. XVIII. God the heavenly-Father (if his Children be stubborn and perverse) visits their transgressions with a Rod, and their iniquity with stripes, Mic. 6.13. Psal. 89.31, 32. Heb. 12.8. and 5, 6, 7. Rev. 3.19. Pro. 11. Jer. 31.18, 19, 20. Isa. 27.7. Isa. 62.9. Heb. 12.10. Jer. 30.11 Host 11.9. Isa. 63.9. Rom. 8.28 yet takes not his loving kindness from them.— To be without Chastisement, is a note of Bastardy, and to be corrected, is a certain sign of God's love, for those whom he loves he chastens. XIX. God the Great Father does the like; My bowels (saith he) are troubled (for repenting Ephraim) I will surely have mercy upon him— In all their afflictions he was afflicted— he chastens for our profit, and corrects in measure— he executes not the fierceness of his anger to destroy Ephraim, because he is God, and not Man; but in love and pity redeems (his Saints) etc. XX. God lays up for his Children: he not only distributes plentifully of his good things now, but has much more in store and reversion for them. O how great is thy goodness (says the Psalmist) which thou hast laid up for them that fear thee! Ps. 31.19. Henceforth (saith the Apostle) is laid up for me a Crown of Righteousness, etc. 2 Tim. 4.8 METAPHOR. I. EArthly Fathers are men subject to passions, and may sometimes unjustly harden their hearts, and prove cruel to their Children. II. Earthly Parents, though Kings and Potentates, are men of little Dignity and Grandeur, in comparison of the Greatness and Glory of the Almighty. III. Earthly Fathers may not know the condition of their remote Children, or may be unable to help them in straits, etc. or send seasonable supplies. IU. Earthly Parents maybe in a moment made poor, and their Children brought to Beggary; or by giving may impoverish themselves. V. Earthly Parents (though they instruct their Children, yet) cannot convert the heart. VI An Earthly Parent cannot so give his Estate, as that all his Children (collectively considered) may possess all, and yet every one possess the whole, as if no other had a share in it. VII. Father's are mortal, they are Children of yesterday, they pass away, and leave their Children Fatherless. VIII. The best of Fathers, are no perfect examples or patterns of goodness, for their Children may not only equal, but excel them. DISPARITY. I. OUr heavenly Father is God, and not Man, and therefore doth whatsoever is good and right, Jer. 31.3. never wronging any of his Children: In righteousness hast thou afflicted me. II. But our heavenly Father has no Superior in Quality, nor Equal in Dignity: his Majesty is infinite, and his Glory unspeakable; ten thousand times ten thousand, Rev. 5.11. and thousands of thousands of Angels wait upon his Throne, the least of which excels all the Kings of the Earth. III. God knows all the wants of his Children, in what place or condition soever they are in, Phil. 4.19. Isa. 49.8. and can give them sufficient, suitable, and seasonable relief, though the powers of Hell and wicked men should be set against them. IV. God can never be made poor, Esa. 54.10 Psal. 34.8, 9, 10. nor is his store the less for distribution— his Spiritual Children are beyond all possibility of want. V. God speaks to the heart, and fastens his Word as a Nail in a sure place: Host 2.14. Ezek. 36.26. Jer. 24.7. he makes the heart of stone to be a heart of flesh; he speaks the Word of Grace to them, and gives them the Grace of the Word. VI God makes every one of his Children joint Heirs of the Eternal Inheritance; and yet 'tis so, that every one hath the whole propriety, they shall all possess a Crown and Kingdom of joy and glory jointly, 2 Tim. 4.8. Rom. 8.17 Ps. 73.26. Lam. 3.23 and yet so that every one shall have it wholly to himself, a whole God to himself, a whole Christ to himself, a whole Heaven to himself, every one has God for his Portion particularly, and Christ for a Husband, and yet all of them jointly do enjoy them together. VII. God is immortal, from everlasting to everlasting; he is called the living Father, the Father of Eternity, and so uncapable of any change: he is a Spirit, and the Father of Spirits and Life. VIII. But God is a perfect pattern to all his Children; those Perfections and Excellencies of the Divine Being that are communicable are set before us for our imitation, and though we should do our best to be as like him as we can, yet when we have done all, and gone as high as we are capable to go by the assistance of Grace, we shall notwithstanding infinitely fall short of that perfect Copy. COROLLARIES. 1. FRom the foregoing Parallels we may infer, that Believers (as such) are of the most glorious and Illustrious Extraction in the world; for the Almighty God is their Father. 2. That this Spiritual Sonship is the greatest and chiefest of Blessings and Privileges, because it gives a Title to an Everlasting Kingdom in Heaven. 3. That Saints should be encouraged against doubts, dejectedness, and dispondency in-affliction, because their Father has provided so glorious an Estate in reversion for them, and which they shall shortly possess. 4. That Saints have cause to be comforted, for they have a gracious Father ready to receive all their Applications; and in all cases help, relieve, and defend them. 5. That it is the duty of Saints to behave themselves suitable to their quality, and not debase their Birth and Pedigree, nor slain the glory of their Father's House by sinful, base, reproachful actions. A sordid employ, and base Society, do not become a Kings Son. 6. As God is the best of Fathers, so let Christians labour to be the best of Children. 7. Let them beware how they grieve his Spirit, or provoke him to take the Rod. 8. This may support us under the loss of our nearest and best Relations. God a Portion. PSAL. 16.5. The Lord is the Portion of my Inheritance. PSAL. 73.26. But God is the strength of my heart, and my Portion for ever. See Jer. 51.12. Psal. 112.57. Psal. 142.5. POrtion (or Inheritance, as the word is read, Gen. 31.14. 1 King. 12.16. and 2 Chron. 10.16.) is a Metaphor taken from Earthly Portions or Inheritances, which shall be considered in a fourfold respect. Viz. 1. It's Nature. 2. It's Extent. 3. It's Signification. 4. It's Usefulness. And under these Considerations, it affords matter for the ensuing Parallel. METAPHOR. I. A Portion, or Inheritance, is a Gift. II. A Portion, or Inheritance, as it includes Education, and provision of future maintenance, is the best gift that men can dispose of. III. A Portion, or Inheritance, is given to advance the honour and interest of the person on whom it is bestowed. IV. A Portion, or Inheritance, as it is the best for quality, so the extent and proportion of it is usually commensurate to the Riches and Estate of the Donor: a good and great Predecessor, Father, or Benefactor, gives like himself in quantity, as well as quality. V. Portion, or Inheritance, implies or supposes Relation: Men do not give Portions to Foreign Strangers or Enemies, but to Relations that are so Naturally, or by Adoption. VI A Portion, or Inheritance, signifieth love and good will to the Subject: Men never give Portions and Inheritances out of hatred and ill will. VII. The Gift of Portion and Inheriance, is bestowed on purpose to fix the Subject to whom it is given in a future settlement of Happiness and Prosperity. VIII. A Portion or Inheritance frees from that Contempt others are exposed to that have none; they that have no Portion are accounted poor, beggarly, and inconsiderable Persons, Men of no Esteem. IX. A great Portion or Inheritance doth not only free from Contempt, but procures many Friends, (as Solomon speaks) the Rich hath many Friends. X. A great Portion or Inheritance, makes a Man to value himself accordingly, he will not join in Affinity with any who are not suitable to him, or are much below him. XI. A great Portion frees a Man from fear of want, and so elevates his Mind to a more noble and high degree of living than those that have none. XII. A Man that hath the greatest Portion and Inheritance, will not be persuaded to change Estates with other Men. XIII. An earthly Man that has a great Portion, esteems highly of it, as appears by the Young Man in the Gospel; and as Christ saith, Where your Treasure is, there will your Hearts be also. XIV. A great Portion or Inheritance, makes way for Entrance into or Alliance with a great and noble Family. XV. A great Portion or Inheritance, makes a Man able to do more Good than multitudes of others can, he can help those he loves; and oftentimes Enemies receive Advantage by him. XVI. A great Portion or Inheritance furnisheth a Man with whatsoever is good and desirable here below, yea, with the best of every sort, whether for Necessity, or to make the Life comfortable; a Man lives upon his Portion, and reaps whatsoever Good, Profit, or Pleasure it is capable to afford him. PARALLEL. I. GOd hath given himself to his people to be their Portion for ever. Lam. 3. 2●● II. God, Isa. 49.6. Jer. 7.23. Act. 5.32. 2 Pet. 1.4. being comprehensive of all spiritual good, is the best gift that can be received; and when he becomes a Portion to good men, he makes them partakers of his Divine Nature, gives them his holy Spirit, even the wisdom that is above. III. God in giving himself unto his people, advances their honour and interest, and makes them no less than Kings and Princes; for when he makes them Heirs of God, Rom. 8.17 Rev. 5.10. Ps. 45.16. they then become joint-heirs with Christ— Instead of thy Father shall be thy Children, whom thou mayst make Princes in all the Earth, etc. And hast made us unto our God Kings and Priests, etc. IV. God who is the greatest, the richest, and most liberal Predecessor, Father, or Benefactor, always gives like himself in quantity and proportion— Open thy mouth wide, and I will fill it— Ask, Ps. 80.1. Joh. 16.24 Joh. 14.13, 14, Eph. 3.20. 1 Cor. 2.9. and you shall receive, that your joy may be full— Ask what ye will, and it shall be done for you, etc. Even above what you can ask or think— He doth not only make them to inherit substance, but he fills their Treasury, makes all grace to abound towards them, and withholds no good thing from them that walk uprightly. V. God is not the Portion of Devils or wicked men, who are Enemies and Aliens, Rom. 8.16, 17. Gal. 3.26. the proud he knoweth afar off, but he is the Portion of the Righteous, such as are his Relations by Regeneration or Adoption, if Children, than Heirs— But when he shall appear, we shall be like him. VI God when he becometh the portion of any man, it is out of love, the greatest love and good will that ever was expressed: Deut. 7.7. Eph. 3.20. Jer. 31.3. a love that is admired, because unmeasurable: O the height and length, etc. What manner of love is this! A love that is great, large, fathomless, without end. VII. So God in becoming the Portion and Inheritance of Saints, doth design thereby to fix them in a future settlement of Eternal Happiness and Felicity. The pure in Heart shall see God, Mat. 5.8. Isa. 61.7. & 45.17. be with him and enjoy him for ever: Everlasting Joy shall be upon their Heads, they shall obtain Joy and Gladness, Sorrow and Sighing shall flee away. VIII. So Saints in having God to be their Portion, are delivered from that Reproach and Contempt the Holy Scriptures cast upon others (viz.) on the Ungodly of the Earth, Rev. 3. who because they have no Part nor Portion in God, are called poor, blind, and miserable; whereas the Saints are called honourable, 1 Cor. 4.9. Ps 16.3. Mal. 3.17 and excellent ones, Jabez was more honourable than his Brethren; they are Men of Name, Princes, God's Treasure, his beloved Ones, his Jewels. IX. So the Saints having God to be theirs, are not only freed from the greatest Contempt, and made Honourable Ones, Psal. 99.11. & 34.7. Heb. 1.14 Pro. 16.7 but thereby come to have many Friends, all the Angels of Heaven are in perfect Bonds of Peace and true Friendship with them, as well as all Saints on Earth, who bless and pray for them; nay, many times God makes their very Enemies to be at Peace with them. X. So God being a Saints Portion, it makes him value himself upon the best and most worthy grounds in the World. (1.) Because he is rich. (2.) Inconceiveably rich. (3.) Really rich; other Men, great Men of the World are but seemlying rich▪ (4.) His Riches and Portion make him really Honourable, 1 Joh. 3.2 Prov. 8. truly Noble and renow'd in the sight of God, Angels, and Saints. (5.) Because God hath made him so rich and illustrious. (6) Because he cannot be made poor by Men nor Devils; His Riches are durable. XI. So when a Saint comes to know that God is his Portion, how doth it free him from fear of want; others have cause to fear they shall beg at Harvest and have nothing, when he knows what Mines of Treasures are laid up for him against that day: Psal. 23.1 Hab. 3.17 Lam. 3.24. The Lord is my Shepherd, therefore I shall not want; yet will I rejoice in the Lord, I will joy in the God of my Salvation; the Lord is my Portion, saith my Soul, therefore will I hope in him. XII. So a Saint knowing God is his Portion, will not change his Estate with Kings, and mighty Potentates of the Earth, who are ungodly; Psal. 84.10. Heb. 11. I had rather be a Doorkeeper in the House of God, than to dwell in the Tents of Wickedness. Moses contemned the Glory of Pharoah's Court, by seeing him who is invisible to be his Portion. XIII. So he that hath God to be his Portion, esteems highly of him; Psal. 18.1 He loves the Lord with all his Heart, with all his Soul, and with all his Strength; I will love the Lord as long as I live. Psal. 73.25. Whom have I in Heaven but thee, and there is none upon Earth that I desire besides thee? God runs continually in his Mind. XIV. A Saint having God to his Portion (viz.) having obtained an Interest in God through Christ, comes thereby to have Right to Baptism, that initiating Ordinance into the Church; when he comes, Eph. 1.3▪ & 2.19. the Door is opened immediately to him into the Heavenly Family and Household of God. XV. So a Saint having Interest in God, he is made capable of helping and doing much Good to others. (1.) By his Prayers; Heb. 13. Acts 11.23. 2 Cor. 1.4. Jam. 5.16. Gen. 39.3 & 30.27. Isa. 1.9. for the Ears of God are open to his Cries, they are his Delight. What Good did Israel receive by Moses' Prayer? etc. (2.) By good Counsel. (3.) By comforting others that are cast down, with the same Comfort wherewith they themselves are comforted of God. (4.) By helping against Satan, by showing his Devices, etc. (5.) And by their holy Example and Conversation. The wicked also receive great Advantage by them, they are the Light of the World, the Salt of the Earth; how was Laban blest for Jacob's sake, and the House of Potephar for Joseph's sake? and what said the Inhabitants of Jerusalem in Isaiah's time, Except the Lord of Host had left us a very small Remnant, we should have been as Sodom, and we should been like unto Gomorah. XVI. So a Saint having God to be his Portion, is furnished with whatsoever is truly good and desirable, viz. 1. Heavenly or divine Life to quicken him; He is our Life. The Man who hath not received the Spirit, lies dead in Sins and Trespasses. 2. Light to direct them. 3. Wisdom to Counsel them. 4. Power to aid and assist them. 5. Spiritual Joy to cheer them. 6. Heavenly Bread to feed them. 7. Glorious Robes to clothe them. 8. Excellent Graces to adorn them. 9 The Angels to guard and protect them, etc. A Saint lives upon God; he receives so much of that spiritual Good, Profit, and Delight here from his Portion, that he is able to take in all that Good God sees necessary for him. METAPHOR. THE best of Portions and Inheritances in this World, are earthly and corruptible. II. Other Portions are laid up in Reversion for this and that Child, Friend or Brother, and they have no Benefit of it at present. III. Other Portions, though great, yet not infinite, immense, and unsearchable, the Worth of the greatest earthly Portion may be computed or reckoned up. IV. Other Portions may be great, and yet not Alsufficient, it cannot supply the Possessor with whatsoever good thing he needeth. V. Other Portions and Riches here may be good, and yet there is no necessity of them, Men may be happy without them; worldly Riches are not absolutely necessary. VI All other Portions have their mixtures, they are, as one observes, a bitter-sweet: many Snares and Evils attend a Man that has a great Portion of worldly things. VII. Other Portions are common to Men, to the vilest of Men; in every Nation Riches are often given without distinction, Saints and Sinners have them alike. VIII. Another Portion is not universal, it doth not comprehend all good things; it may lie in Gold, in Silver, in Land, Houses, but not comprehend all Portions, or all good things whatsoever. IX. Other Portions may be taken away by Thiefs, wasted or consumed by Fire. X. Other Portions may be great, and yet not suitable in all respects to all Persons, and at all times; what will Gold or Silver signify to the Soul? what help can it administer at Death? XI. Other Portions cannot satisfy the Man that enjoys them, all the World cannot fill the Soul, nor give full Satisfaction to it. XII. Other Portions may be spent, a Man by living upon them, may waste them; the Prodigal Son wasted all his Portion. XIII. Other Portions are but for a time, they pass away, and Riches are uncertain things, they are upon the wing, they will not abide for ever. III. The largest Inheritance cannot make a man absolutely happy. DISPARITY. GOD is a Portion immortal and incorruptible, he is the same and changes not; called often, the Eternal and Immortal God, and so an Immortal Good. II. God is a present Portion, present Help, a present Support, present Riches, present Honour; 1 Sam. 1.5. Thou art my Portion in the Land of the Living. III. God is an immense, infinite, and incomprehensible Portion, none is able to account or compute how rich a Saint is; what are all Nations of the World to him? even less than nothing, and Vanity. IU. But God is an All-sufficient Portion, in him is a sufficiency of all good Things a Saint can need; Psal. 84.11. no Good will he withhold from him that walketh uprightly. V. But God is a Portion that is absolutely necessary; he that hath all other good things and not God, no Interest in him, is miserable, and shall be damned. VI But God is a pure unmixed Portion, there is nothing in him but Goodness, Light, and no Darkness, Joy, and no Sadness, Life, and no Death; and this they will find when they come to the full Possession and Enjoyment of Him. VII. But God is a peculiar Portion; he gives himself only to his own People, to his own Elect; Psal. 77.26. Lam. 3.24. He is, (saith David) the Strength of my Heart, and my Portion for ever; this God is our God. The Lord, saith a gracious Soul, is my Portion; there is not a wicked Man in the World can say so. VIII. But God is an universal Portion, whatsoever is good it is to be had in him, whether for Profit or Delight, he comprehends all Portions, all things that are desirable; so he that has God hath all, nothing, is good without him, nothing can be evil that falls upon a Saint that hath him; God is good in every thing, and he is good of himself alone, when every thing else is gone; Having nothing, 2 Cor. 6.10. yet possessing all things. IX. God is a Portion that none can rob the Soul of, no Fire can destroy the Soul's Inheritance. X. But God is a suitable Portion to all Persons, in all things, and at all times; this Portion suits the condition of the Soul, the necessities of the Soul, the wants and desires of the Soul. Is the Soul blind, naked, sick, wounded, poor? suitable Supplies in these respects, and all others, are to be had in him XI. But God is a Portion that satisfies him who hath a part and interest in him; My Soul shall be satisfied as with Marrow and Fatness: Psal. 63.5, 6. He gives the Soul full content and satisfaction. XII. But God is a Portion that can never be spent: though the more a Saint lives upon his Portion, the more rich he is, the more comes in upon him, God is an unexhaustible Portion. XIII. But God is a never-failing Portion, he is not only a Portion now, but will be a Portion hereafter, a present, and yet a future Portion, a Portion whilst we live, a Portion when we die, and a Portion to Eternity. III. But God is able to do all things that will make up a full and complete happiness. Joh. 16.33 Ps. 29.11. 1 Pet. 1.18 Eph. 1.13. Eph. 4.30. (1.) He gives peace, and serenity of mind. (2.) Fills with joy and peace in believing. (3.) Seals up to the day of Redemption. (4.) Sends Angels to rescue and conduct, and at last lodges safe in the Bosom of Abraham, in a Land of light and blessed immortality. COROLLARIES. 1. THis shows the great and wonderful condescension of God in giving himself to be his People's Portion. 2. This shows the great difference between the godly and ungodly, the one are exceeding rich in the midst of poverty, and the other miserably poor in the midst of riches; as in the Case of Lazarus, and the Rich Man. Luk. 16. 3. It shows how grossly the World is abused by Satan, in esteeming good men to be poor and miserable; since the meanest of them is born to a Kingdom, and Heir-Apparent to a Crown, which is but the least part of their Portion neither; for the height of their Inheritance is the God of the Kingdom. 4. From hence we see the reason why wise and good men slighted the World; for they had piercing judgements, and could see beyond it, and take a view of that more exceeding and eternal weight of glory, that an interest in this Portion shall invest them in. 5. From hence we may be informed why God is so much slighted in the World, not because he is unworthy of chief regard, for he is all excellent: (2.) Not because he is not sufficiently discovered to be so; for the Heavens declare his glory: And if a rare piece of Art and Curiosity in a Royal Palace will lead us to judge it the Product of a brave mind; much more the view of the stately Canopy of Heaven, and the Marvels of the Creation, will carry our minds to the Contemplation of the great Creator: But (3.) 'Tis because of affected and chosen ignorance, with which Satan strikes; so that men's Damnation is of themselves. 6. This shows the infinite reasons that sway with good men for the choice of this Portion, because if they have him, all that's good and desirable is theirs, and all is nothing without him. 7. This may lead us to inquire who have this God for their Portion. (1.) They are such as set light by the World, and all things short of him. (2.) Their thoughts are upon him, and hunger and thirst after him, cleaving to him as the highest Object. (3.) They make their boast of him, I will make my boast of God. (4.) They take care to keep him. And (5.) Are resolved to exalt him: O God, thou art my God, I will exalt thee. 8. This leads us to an useful enquiry after the best way to get this God to be our Portion, which may be reduced to the following Heads: (1.) 'Tis necessary to know how we lost him, viz. by sin. (2.) To remove that that separated from him— Let the wicked forsake his way, etc. (3.) By confession and acknowledgement to sue to him, as the Prodigal did; for he that confesses and forsakes sin, shall find mercy. (4.) To draw our hearts from Earthly Objects, which may be evils (though not in themselves, yet) by accident, because we cannot serve God and Mammon. (5.) We must believe on Christ, and obey him. 9 This should teach us Contentment, since this Portion is enough (2.) Not to fear Death, because it is but the entrance to a fuller enjoyment. (3.) Not to repine at others large share of the World, because this Portion infinitely excels it. (4.) We ought to live upon it, as our proper and peculiar Inheritance. God a Habitation. PSAL. 90.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Domine habitaculam fuisti nobis in generatione & generatione. Arias Montan. Lord, thou hast been our dwelling place, (or Habitation) in Generation and Generation— (or, in all Generations.) See Psal. 91.9. 1 JOHN 4.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Et manens (vel qui manet) in charitate, in Deo manet— He that abideth (or dwelleth) in love, dwelleth in God. UNder the Metaphor or similitude of an Habitation, or dwelling place, the Lord God is expressed by the Psalmist in this Text: The words Habitation, Dwelling-Place, and House, are promiscuously used in Scripture, and signify the same thing; viz. the chief place of residence, or abode; the nature, usefulness, and conveniency of which, the ensuing Parallel demonstrates. METAPHOR. I. A Habitation, or House, is a security against extreme and intemperate heat. II. It is a place of shelter in a tempestuous or stormy season; for when Wind, Rain, Hail, Snow, Thunder, etc. are like to annoy us, that's a safe retiring place. III. It preserves the body from the injuries of excessive cold: 'Tis a lamentable thing to be housless and harbourless in a sharp Winter; many have been benumbed, yea frozen to death that way: Our house is the proper place where fire is made to warm us. IV. Our Habitation is the place where our choicest comforts remain; as our dearest Relations, Company, chief Riches, or Treasure. V. A Habitation is a place of rest; for there our bodies (when tired by watching, journeying, or labour) are sweetly reposed. VI Our Habitation is our Home; for in other places we are but Strangers and Sojourners, and exposed to endure many hazards and disorders, which we are safe from at home. VII. There must be some certain known way, or passage leading to a Habitation or house, by which Enquirers may come to it. VIII. A Habitation or house is a Sanctuary and safeguard against Thiefs, Robbers, and Murderers; it is a man's Castle to secure him and his. IX. A Habitation hath a Door to let into it, which is opened only to such as are approved Friends. X. A Habitation or house is adorned with Galleries, and other beautiful Ornaments, environed with Gardens, Meadows, Pastures, Walks, Fountains, etc. for pleasure as well as profit, which makes it an excellent and lovely Seat. XI. 'Tis Right and Propriety makes a stately Habitation valuable: Passengers may cast a transient look upon it, but little mind it, because it is none of theirs. XII. A house or Habitation is a place of Hospitality, there Friends are invited, Strangers entertained, and Beggars relieved. XIII. He that is totally without a Habitation, is accounted to be in a very desolate and miserable condition, and exposed to all the inconveniencies abovenamed. XIV. In a Habitation, or great house, are many Lodging-rooms for repose, and some secret Chambers for security in times of danger. PARALLEL. I. GOd secures and defends his people from the rage of Satan, (which is called his Fiery Darts) and the malice and persecutions of wicked men; for his protection like a refreshing shade is round about them: Isa. 25.4. Thou hast been a shadow from the heat. II. God is the Souls chief and only Sanctuary— When I am afraid, saith David, Ps. 56.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebtach. I will trust in thee; that is, as the Emphasis of the word bears, I will retire into thee my blessed Habitation, for thou art a strength to the poor and needy, and a refuge from the storm— When the blast of the terrible one is as a storm against the wall, etc. In the strangest Convulsions of State, Revolutions of Kingdoms, Isa. 25.4. and Epidemical Calamities that afflict the World, the Inhabitants of this blessed Mansion are sure to enjoy certain safety and tranquillity. III. Such as dwell in this heavenly habitation are preserved from a dead, frozen, and benumbed frame of spirit, they are made zealous and warm for God, fervent in spirit, serving the Lord, inflamed with a divine fervour, (by the influence of the holy Spirit which is called Fire) animating them with courage and resolution to stand for God and his ways against all opposition. IV. God is a good man's chief comfort, he is the joy and delight of his Soul: for as he is the † Chief good. summum bonum in himself, so all good things are radically and originally derivative from him: therefore such as would partake thereof, must have recourse to him— In him is the Saints treasure laid up, with him is the most desirable Communion: Whom have I in heaven but thee, and there is none on earth that I desire besides thee, says David. Ps. 73.25. V. Such is God to the Soul, thither is the weary and heavy laden sinner invited, Matth. 11.27, 28. in order to receive rest: there's eternal repose (after the troublesome Pilgrimage of the flesh) in reversion for all that die in the Lord: Return unto thy rest, O my Soul, saith David, etc. VI God is a Christians Home: one may be said to be absent from God, when he strays abroad, giving the full Reins to a loose, carnal and dissolute mind pursuing the vanities and follies of the world, neglecting the solid comforts and delights of his proper home, exposing himself to the hazards and disorders of a strange and dangerous entertainment among his Soul-Enemies; whereas to live with God, 1 Joh. 4.16. in a way or spiritual Love and Communion, is to dwell in God, and makes way for a more immediate and personal participation of his glory after death, which made the Apostle desire to depart, Phil. 1 21, 22, 23. Because death was gain to him, inasmuch as it was to state him in his blessed and eternal home. VII. The Lord Jesus is the way that leads to this heavenly habitation: I am the way, the truth, and the life, no man cometh to the Father but by me: Joh. 14.6 he is a Priest to atone, a King to govern, and a Prophet to teach and direct his people. VIII. God is a Sanctuary to his Saints▪ and a safe retreating place from the assaults of Satan, sin, and inbred corruption.— From these Enemies there is no safety, but by flying to the mercy of God in Christ. IX Christ is the Door that lets into this heavenly habitation: this Door is always open to such only as are his known and approved Friends: I am the Door, Joh. 10.9 Matth. 11 ●●7. by me if any man enter he shall be saved: No man knoweth the Father but the Son, and he to whom the Son shall reveal him. X. This heavenly habitation is furnished with all those glorious Ornaments that are needful for spiritual profit or delight: Gospel Institutions and Ordinances are by Expositors understood to be the Galleries of this habitation, where the King is held: In all places where I record my Name, I will come unto thee, Exod 20.24. and I will bless thee— The blood of Christ is a Fountain of life, Rev. 21.6. A Fountain opened for sin and for uncleanness, Zach. 13.1. His Church is his Garden. A Garden enclosed is my Sister, my Spouse, Cant. 4.12. His word as a green and pleasant pasture, Psal. 23.2. and his Spirit the Spring that waters every plant and flower: I will pour water upon him that is thirsty, and floods upon the dry ground— I will pour my Spirit upon thy seed, etc. Isa. 44.3. XI. 'Tis an Interest in God that makes a Soul to value him at so high a rate: Thou art my God, I will praise thee: Thou art my God, Isa. 25.1. I will exalt thee, Psal. 118.28. The Lord is my portion, therefore will I hope in him. Lam. 3.24. XII. To this heavenly habitation friends are solemnly invited: Ho every one that thirsteth, come ye to the waters— and he that hath no money come, Isa. 55.1. Mat. 11.28. Act. 11.18 Jam. 1.5. Luk. 1.53. come ye, buy and eat, yea come buy Wine and Milk without mon●●y, and without price. Now hath God granted to the Gentiles (who were Strangers and Aliens) repentance unto life. This is the receptacle of poor hungry souls, where a plentiful relief is daily given and freely distributed. XIII. He that dwells not in God through Christ, is in a very sad and dismal condition, being exposed to the curs●● of the Law, and divine wrath; upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest. Psa. 11.6 XIV. The glorious Attributes of God are as so many retiring Rooms, and places of security and repose, to which the Saints must have recourse in times of danger— Come my people, enter thou into thy chambers, and shut thy doors about thee, Isa. 26.2. ●● hide thyself as if it were for a little moment, until the indignation be overpast: More particularly, inasmuch as he is Omniscient, he knows what's best for us, and we ought to acquiesce in his will— He is all wise, and therefore order all things to work for our spiritual good— He is Almighty, and can accomplish, or effectually bring to pass, whatsoever his knowledge dictates for our good— He is faithful, and therefore whatsoever he has promised shall be certainly fulfilled— He is good and merciful, which is a great encouragement to sinners to make application to him, and commit themselves to his protection— When I am afraid (saith David) I will put my trust in thee. He is eternal, and therefore an Everlasting Salvation, etc. METAPHOR. I. A Habitation, (or house) though never so stately and magnificent, is yet the work and contrivance of a humane Architect, and is composed of perishing materials. II. Habitations here below serve only to accommodate the body; the Rich Man in the Gospel that fared sumptuously every day, Luk. 16.9. had no Habitation for his Soul but Hell, verse 23. III. A Habitation may be overthrown by an Earthquake, blown down by a Storm, demolished by an Enemy, consumed by fire, or the decays of time, etc. IV. A House may secure from some, but not all dangers; for Thiefs may rob us of our Treasure, or an Enemy (if stronger) may dispossess us, and strip us of that, and all our Estate. V. A Habitation, in its circumference and dimensions, is limited, and may be easily filled; neither is any so complete, but may admit of further improvement or perfection. DISPARITY. I. GOd is an everlasting God, has his being of himself, Gen. 21.33. a most spiritual and immaterial substance, incomprehensible in his Essence, and so beyond Humane and Angelical Conception. If our earthly house of this Tabernacle were dissolved, we have a building of God, 2 Cor. 5.1 an house not made with hands, eternal in the heavens. II. But God is a Spiritual Habitation, and accommodates the Soul, or inward man, with whatsoever conduces to his eternal happiness: he provided a seat in Abraham's Bosom for poor Lazarus, Luk. 16.22 etc. and will receive his Saints into himself where they shall dwell for ever. III. But God the heavenly Habitation is subject to none of these accidents, can receive no hurt, and is everlasting— Yesterday, to day, and for ever the same, never to be antiquated, and needs no reparation▪ etc. IU. But God is a shelter from all kind of spiritual danger; he dwells safely that dwells in him: Psal. 91.5, 6, 9, 10. Thou shalt not be afraid for the terror by night, nor for the Arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction, etc. because thou hast made the Lord which is my refuge, even the most High, thy habitation, there shall no evil befall thee, neither shall any plague come nigh thy dwelling, etc. Here no Thief can b●●eak through, nor Moth corrupt, nor can the Possessor be turned out by all the Enemies in the world. Matth. 6.19, 20. V. God cannot be circumscribed by any limits, but is infinitely capacious and receptive of all, that through Christ come to him; and so absolutely perfect, as that he needs no addition, alteration, or diminution. COROLLARIES. 1. FRom the foregoing particulars we may infer the necessity of self-examination, viz. whether we have any Interest in this Heavenly Habitation; in order to which, the particulars following are presented as the proper Notes and Marks of a Dweller in God. (1.) Hereby know we that we dwell in him, and he in us, because he hath given us of his spirit, 1 John 4.13. which makes men and women heavenly, and spiritual, and so, fi●● Inhabitants to dwell there. (2.) If we dwell in love to God, 1 John 4.16. Deut. 11.1. than we dwell in God; for to love him is to keep his Commandments: This love must be with all our hearts, and to him above all others, for he will have no Competitor. (3.) If we love one another, God dwelleth in us, 1 John 4.12. and his love is perfected in us; if Brotherly love continues among us each to other, it is a very certain mark that we dwell in this Habitation. (4.) Sincere confession, and sound belief that Jesus is the Christ, or the Anointed of God, argues a Child of God, 1 John 5.1. to such this Habitation is open— We must believe that he is our Saviour, and our Sovereign, a Priest to atone, a Prince to rule, and a Prophet to teach us, 1 John 4.15. Whosoever shall confess that Jesus is the Son of God, dwelleth in God, etc. (5.) A life of Divine Communion and Contemplation is an evident sign of dwelling in God; such are with him in the Mount, and partake of his blessings, etc. (6.) A serious return from wandering, and a hearty Renuntiation of all resting places short of this, denotes an Interest in this Habitation. 2. From hence we may infer the absolute necessity of a diligent Inquisition, how we may obtain this Eternal Habitation for our Inheritance, considering how many Beasts of Prey are watching to devour us, and the impending Storms that threaten us, in such a day as this is. 3. We may infer the folly and madness of such as take up their rest in the base and contemptible dwellings of this world, that bid their Souls take their ease, wallowing in brutish sensuality, and neglecting this holy Habitation. 4. It concerns us to be very circumspect in our walks, that we be not turned out of Possession, nor lose our hopes and assurance of it. Men are very careful that the Deeds and Evidences relating to their Earthly Possessions be Authentic, and safely kept, much more should Christians be so of this Eternal Mansion. 2. This should keep us from murmuring, if we have not such stately Fabrics as others to dwell in here, because this Heavenly Habitation (that infinitely excels all Earthly Structures, though never so glorious) is ours. 3. Let not God lose the glory of so gracious a condescension, in becoming a Habitation for us— Let us not slight his infinite love, that provided this shelter for us, from the danger of the open and unguarded Fields. 4. Let it be an encouragement against slavish fear; to be afraid of Man (who is a Worm) is to forget where you are. 5. Let sinners be advised to hasten to this resting place, and get an Interest in this Habitation, else their security is a certain forerunner of destruction. For, 1. They lie open, and exposed to all sorts of Spiritual Enemies, and Soul-calamities, from the Devil, wicked men, and innate corruption. 2. Now there is an opportunity, let it be taken hold of, or else the day of Grace may be past, and the Market ●●ver, without possibility of recalling it. 3. Christ stands with his Arms spread to receive them, he is an open Door to let them in, and partake of the joys and glory of this house, etc. 4. It is a most unnatural cruelty to their own Souls; for if they slight it, they become Self-Murderers, and Instruments of their own Damnation. 6. Lastly From what hath been said, we may infer the superlative happiness of good men, whose Habitation the Great God is; for they shall be safe there from all kinds and degrees of danger and disturbances, made Partakers of whatsoever is good and desirable, and that for EVER AND EVER. God an Husbandman. JOHN 15.1. My Father is an Husbandman. IN this Metaphor four things are implied or supposed. 1. That an Husbandman must have ground to work upon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a husbandman is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra earth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus work; that is, one that works the earth. The latin Agricola signifies A tiler of the Field of Ager, and Colo. 2. A Stock to Defray the charges and expense requisite to manage it. 3. Skill and Knowledge to perform it. 4. Instruments, and whatsoever else is needful for such an Undertaking, or Employment. In these Respects God may be said to be an Husbandman, because 1. He is a Rich Husbandman; For all the world is— the earth is the Lords, etc. 2. A great and honourable Husbandman; For all Bow before him. 3. A skilful and wise Husbandman; For none can teach him. 4. A diligent and careful Husbandman; For no neglect can be charged upon him. 5. A generous and liberal Husbandman; For all partake of his Bounty. For a further illustration take the following Parallel. METAPHOR. I. A Rich Husbandman has not only fruitful Fields, Vineyards, Gardens, Orchards, etc. But also some barren Heaths, Commons, and Wildernesses. II. A rich Husbandman has many Beasts, some of which are of a hurtful and mischievous nature, which he fetters or ties up, restraining them by some invention or other from doing injury to his other Cattle, and breaking into his Gardens or Orchards to spoil his precious flowers and tender plants. III. A Husbandman puts some of his Cattle into fat pastures to feed and fatten them against the day of slaughter. IV. A husbandman expects not that return and increase of precious and profitable fruit from the dry heath and barren Wilderness, as from the rich Valleys, Gardens, Fields, Vineyards, etc. which he hath bestowed much cost and labour upon in manuring, sowing, planting, watering, dressing, etc. V. A husbandman divides and separates his land, Deu. 27.17 Pr. 22.28 (especially that which he designs for tillage and principal use) from other men's. Every one knows his own land, and to this end they have landmarks and the like, by which propriety is preserved. VI A husbandman doth not only divide and separate the land that he designs for special use, whether Orchard, Field, or Vineyard, Non minor est virtus quam querere, parta tueri. from all other; but also makes a Fence or Wall about it, especially if it be taken out of a waste Wilderness or a barren and common Heath or Field, otherwise the fruit might soon be eaten up or trod down by the Beasts of the Field. VII. When a Husbandman hath Fenced or Walled in his ground, he digs or ploughs it up, in order to the manuring of it, and making it good soil, fit for the use intended, whether for choice grain, plants, or other things. VIII. A husbandman finds some ground more hard, stony and barren than others, and what the Blow cannot break up, the Spade and Mattock must; If it be very rocky, a Hammer is used to break it in pieces. IX. A husbandman finds by experience that no ground till it be well manured and Planted, brings forth any thing but what naturally grows of itself. Choice plants must be set, and seed must be sown if we will expect fruit. X. When a Husbandman has ploughed or digged up his Field, he discovers the nature and quality of the ground; and finds much Filth, Worms, Weeds, and loathsome trash are turned up, which before lay hid; so that we many times wonder, that land so fair in appearance should prove so naught. XI. The husbandman takes much pains and bestows great Cost to make his barren ground fruitful, and destroy those hurtful Weeds which would Choke the seed, deprive it of nourishment, and so spoil its growth— He also lays on much Dung to fertilise it and make it yield the greater Crop. XII. Though the husbandman doth not find his ground immediately so good and fruitful, as to Answer his just expectation considering his labour and cost about it; yet for all that he gives not over, nor slacks his hand, as if it would never be good; but on the contrary pursues his endeavour, in hopes that what fails in one year, may be effectual in another. XIII. The husbandman grudges not at the cost he is at, to make his ground fruitful, but does it with a willing mind and very cheerfully. XIV. A husbandman sees when his field is ploughed and sowed, that it must be watered with the dew of Heaven, or it will not thrive. The Earth cannot bring forth, unless the Heavens distil their precious drops, and refreshing showers upon it— therefore he prays for rain, and if it reins not, he opens his sluices to water his Meadows and other low Ground to make it fructify. XV. The husbandman finds that low Grounds, Valleys and Meadows by Rivers sides are most fruitful; whereas Mountains, Heaths and Hilly grounds, how lofty soever they seem, are commonly barren and unfruitful: And though they may for a time bring forth, yet by the scorching heat of the Sun, and for want of moisture by which it should take deep root, 'tis so parched and burnt that it rarely (if at all) comes to maturity. XVI. A husbandman takes much pains to weed his Gardens and prune his Trees, and if he finds the weeds come up thick, especially such as are of a hurtful and mischievous kind, he uses all ways and proper means to destroy them, lest they should spoil the fruit of his Garden, Field, or Vineyard, etc. Yet notwithstanding some relics of the old roots are left, which are apt to spring up afresh, unless continually cropped off and kept short. XVII. A husbandman, in consideration of all his labour and charge, expects fruit answerably from his husbandry. Jam. 5.7. XVIII. A husbandman often goes to see the success of his labour and how his Corn and other Plantations thrive, and is much delighted and comforted to find a good increase and fair hopes of a great Crop; to reward his pains. How he rejoices, when he finds every Vine full of thick Clusters, every Tree loaden with Fruit, and the Valleys covered with precious Corn? XIX. The husbandman is exceedingly grieved, when, (on the contrary,) he finds his fields barren or blasted, and his hopes of a plentiful harvest disappointed. XX. When the husbandman finds many Trees and Branches barren, or without sap or life, after all the means he hath used, he cuts them down for fuel, because they should not cumber the ground, nor hurt others. XXI. A husbandman hath many Servants which he employs to work in his Vineyard, or as Labourers in his Harvest. XXII. A husbandman that hath in his house, a faithful, labourous, an experienced servant, highly prizes him, he is esteemed above any that are unskilful, slothful, or negligent in their business. XXIII. The husbandman oftentimes finds his pleasant trees, choice plants, and fruitful fields annoyed and greatly damnified by Caterpillars, and other hurtful Vermin. XXIV. When the husbandman finds his Fields or Vineyards quite barren, and that no manuring will help, but thorns, briers and weeds abound, he plucks up the hedges and lets it lie fallow and common to all. XXV. A husbandman Fans or Winnows his Corn to sever the Chaff from the Wheat. PARALLEL. I. GOd Almighty is a very rich husbandman— The Earth is the Lords and the fuln●●ss thereof. He hath many fruitful Fields, Vineyards, Ps. 89.11. etc. where the Gospel is professed— And many barren Heaths, Mountains and Wildernesses▪ the Pagan, Heathen, an unconverted parts of the World, which yield little or no profit. II. God lays claim to all the Beasts of the Field, the wild and devouring Beasts of the Forest. Ps. 50.11, Ps. 13.1. Eze. 138.4. Every beast of the Forest is mine (saith the Lord,) and the Cattle upon a thousand Hills— The Fowls of the Mountains and the wild beasts of the field are mine. No man be he never so brutish, vile, and mischievous▪ but by right of Creation is the Lords, though strangely degenerate from what he was and should be; such he fetters, chains and ties up, that they cannot destroy the poor. The oppressors, persecuters and spoilers of the Earth, would soon break in and spoil God's vineyard▪ but that the Lord puts hooks into their Jaws, Ps. 89.11. and puts bounds to them which they cannot pass. III. God suffers the wicked to feed in fat Pastures, to wallow in plenty, Jer. 46 21 James 5.5. Ps. 17.14. Lu. 16.25. eating the fat and drinking the sweet of the Earth, but 'tis for the day of slaughter— such as have all their good things here. IV. The Lord does not expect, that Heathens, and Infidels (who are like dry and barren ground) should bring forth or yield him so much increase and fruit of grace and holiness as those people and nations to whom he hath afforded his blessed Gospel, Lu. 12.14. Ch. 16.10. Mar. 12.42 Rev. 3.8. and those Churches that he hath planted and bestowed much cost and pains upon. Where much is given a suitable improvement is required, and where but little the improvement of a little. V. God separates his people from all the people of the world, Deut. 7.7. 2 Cor. 6.17 Rev. 18.4. Ps. 4.3. 2 Tim. 2.19 Deu. 33.16 Host 7.8. Is. 27.2.3. Is. 5.2. Is. 4.5. Zech. 2.5. Ps. 18.2. Job 1.10. Ps. 125.2. Ps. 34.7. to be a peculiar inheritance unto himself. There they have bounds set them, viz. Holy laws and institutions, within which they ought always to keep that they mix not themselves with the world; to pass which bounds is a high and provoking evil. VI God Almighty takes special care of his Church, and of every branch and member thereof. And for their preservation hath made a hedge a fence, yea a glorious Wall round about them: This the Devil knows, and nothing troubles him more, hast thou not made a hedge about him, and about all that he hath? See more in the Metaphors of a Garden and Vineyard. VII. The Lord doth by his word plow up the fallow ground of our hearts. When he threatened spiritual Judgements upon Israel (his ancient Vineyard) he says by the Prophet it shall not be digged, Isa. 5.6. but there shall come up briers and thorns. Luk. 13.8 Before our hearts are digged up, they lie fallow: Break up your fallow ground. And sow not among thorns. Host 10.12 VIII. The Lord finds all our hearts naturally very hard, yet some more hard and obdurate than others. And that he may effectually break them into pieces he uses divers Instruments; some of his Ministers come with the smooth plough of the Gospel— Others with the Ma●●tock of the law from Mount Sinai. Is. 7.25. Jer. 23.29 Some denounce the threatenings in God's word, like a hammer to break the Rock in pieces. IX. The Lord shows us in his word that no Persons whatsoever can bring forth good and acceptable fruit, till by the word and spirit of grace they are wrought upon, Jo. 3.6. Cham 1.4. Rom. 7.4. and planted or sown by him. X. When God hath through his word and holy spirit broken up the sinner's heart by powerful convictions▪ so that the inside of the soul is (to it's own sight) as it were turned outward, as in the case of the woman of Samaria who cried out, Come, see a man which told me all things that ever I did; John 4.29 and as 'twas with the Jews Peter preached to, Act. 2.37. Rom. 7. who cried out what shall we do? Then the filthiness of the soul and its horrid pollution appears, and the poor man cries out, I did not think there had been so much abomination in my heart, that I had been such a Rebel against God. O the pride, the lust, the blasphemy, hard heartedness, vanity, folly and unbelief I find there; who could think I had such a prodigy of wickedness? XI. The Lord takes great pains, uses many ways, and bestows great cost to make his People bring forth fruit unto him; he sends his word, his spirit, Isa. 5.4. Gal. 4.6. his Ministers, sets Conscience on work and if all will not do, but that weeds of Corruption still spring, and roots of bitterness remain, he sends afflictions to humble and cleanse them, and destroy the power of sin. XII. Though the blessed God sees his people do not Answer his unwearied pains, but that abundance of earthliness▪ barrenness, and unprofitableness still remains in them, yet be gives them not over, but with much patience waits year after year, not sparing continual labour in order to their Reformation, Joh. 15. ●●. Host 11.9. that so they may bring forth more fruit unto him. XIII. The Lord bestows his choicest mercies upon his heritage with the greatest cheerfulness— I will rejoice over them to do them good, Jer. 32.41 1 Cor. 2.12 Is. 5.4. and I will plant them in this land assuredly with my whole heart, etc. 'tis freely given, and without grudging he has done as much as could be done to his Vineyard. XIV. The Lord God knows that though the Church (his spiritual Vineyard) be sowed with good seed and planted with choice plants; yet they cannot grow nor prosper unless watered from heaven with Divine showers and refreshing dew. And therefore God opens the sluices or windows of heaven, and makes the Fruits of the earth flourish and wonderfully increase; the rain, etc. watereth the earth and maketh it bring forth and bud that it may give seed to the sour and bread to the eater, etc. Is. 5.7. XV. The Lord declares in h●●s word that the lowly and humble soul is the most fruitful. Christ says he went down to see the fruits of the Valley, Cant. ●●. 11 his chief expectation is from them that lie low in their own sight. Trees planted by the watercourses thrive best and bring moist fruit. The rain glides off from Hills and Mountains, and the Valleys receive it. The lofty, proud, self-conceited person is barren and fruitless, the savour of God's grace abides not on their hearts To this man will I look that is poor and of a contrite spirit; he that sees its own emptiness, and has no confidence in the flesh, but whose trust and dependency is upon Christ, is the thriving and fruitful person, that (like the tree by the waterside spreading his roots by the River) shall not see when heat cometh; but his leaf shall be green, Jer. 17.8. and he shall not be careful in the year of Drought. XVI. The Heavenly husbandman bestows much pains that he may destroy the weeds of indwelling sin and corruption in his people. He uses various means, as his word and holy spirit, trials, afflictions, etc. in order to that end; by these he digs up those weeds by the roots, as worldly mindedness, unbelief, and sensual lusts, which else would choke the good seed, though some remains of them are left behind (to keep us humble and watchful) such ill weeds grow apace and are ready to spring up when the least liberty is given. Herald 12.15. By these also this blessed husbandman prunes and pares of suckers or superfluous branches, which ●●eed upon that sap which should nourish his tender plants, such are, carnal divisions, strife and unnecessary contention among Saints, busying themselves about idle and unprofitable notions, or matters of slender consequence, neglecting in the mean time those serious and practical parts of Christianity which are of absolute and undoubte●● necessity: these are the spiritual suckers of our time, and are the cause that so many lean and barren souls are found in this spiritual Vineyard. XVII. The Heavenly husbandman waits for the fruit of his fields also. He looked, that it, (viz. his ancient vineyard) should bring forth grapes, Isa. 5.2. Isa. 5.2. Luk. 13.7. Mat. 21.34 Went three years? seeking fruit on the fig tree, etc. And wh●●n the time of fruit drew near, he sent his servants to the husbandmen that they might receive the fruits of it, etc. Where God sows plentifully he expects a suitable crop, where much is given, much is required, where we have many means of increase of grace, the Lord will expect the fruits of holiness from his people. XVIII. The Lord loves to visit his vineyard often, Can 6.2. Cant. 4.16. Ps. 149.4. and delights to behold the flourishing graces of his people- He is gone Down into his garden, into his beds of spices, etc. He eats his pleasant fruit, he takes pleasure in his Saints, and will beautify the meek with salvation. Let us see (says he) if the vine flourish, Cant. 7.12 whether the tender grape appears▪ and the pomegranat●●s bud forth: there will I give thee my loves. He rejoy●●es to find his people abound with graces, which are the blessed fruits of the spirit, no Ambrosia so sweet to this heavenly husbandman, as the holy performances of his Saints, which is the effect of his own cost and labour. XIX. The Lord expresses great grief when his people bring forth no fruit, or which is worse, wild fruit— he looked that it should bring forth grapes, and it brought forth wild grape's. Is. 5.2. Eze. 19.10 12, 14. Hos 9.6. How he complains by the Prophet— She (viz. the vineyard Jerusalem) was plucked up in fury— the East wind drived up her fruit— Fire hath devoured her fruit, this is a lamentation and shall be for a lamentation. How it grieves the Lord to the heart, when his servants (his Ministers,) return this account we have laboured in vain, Is. 49.4. and spent our strength for nought▪ etc. XX. When the Lord finds any barren or withered branch in his husbandry past hope of recovery, he cuts them 〈◊〉▪ Joh. 15.2. every branch in me that beareth not fruit he taketh away. Christ cursed the fruitless f●●g tre●● and immediately it was drived up: this cutting off may be done by the immediate hand of God, ●●ith— in Spirituals or Temporals▪ or by the censure and excommunication of the Church. XXI. God h●●th also many workmen in his Churches, divers painful labourers in his harvest; Minister's of the Gospel are spiritual harvest men. 2 Cor. 6.1. We then as Workers together with you, beseech you also that ye receive not the grace of God in vain. XXII. A faithful experienced and laborious Minister the Lord values above thousands of slothful, Num. 14.14. false hearted, and self seeking ones, who care not for the flock, so they have the fleece, and if they have the wages care not for the work. Num. 16.32. Moses was faithful in his house, and therefore esteemed: but Corah and h●●s Company, (that fain would have been looked upon as appointed by God like Moses) were swallowed up. XXIII. The Church of God often suffers, and is much spoiled by those innumerable swarms of Locusts or Caterpillars that came out of the bottomless pit, by which, according to the opinion of divers eminent Writers, are meant the great swarms of Popish Priests, Friars Monks, Jesuits, and even all the whole tribe of the Romish Hierarchy, who are fitly likened to Locusts, which, as Naturalists say, are a little vile kind of vermin that spring out of smoke, flying together in vast numbers, gnawing, eating up or destroying all green things and fruits of the ea●●th, being a very slothful and idle creature, resembling the Popish Clergy exactly▪ who are bred out of the smoke and darkness of hellish ignorance; they are slow bellies living upon the sweat of other men's brows. To such Kingdoms or Countries as abound with pleasant plants they flock in swarms, where they make havoc and lay waste all green things in the Church of God (as this and other Nations have felt and still feel) infecting thousands with their damnable devices, superstitious practices and inventions. Rev. 9.3. XXIV. When God finds a Church or people without the life and power of grace and religion▪ cold and lukewarm, Rev. 3.16. Rev. 2.5. Jer 7.12. having only the Carcase of external profession▪ and that no calls nor endeavours will reclaim them, he withdraws his presence, removes his Candlestick, takes away the hedge and lays it waste— Go to my place in Shilo where I set my name at first, and see what I did to it for Israel 's wickedness. So Sardis, Ephesus Smirna, Philadelphia, etc. and the rest of those once famous Asiatic Churches, are become a barren and waste Wilderness. XXV. The Lord by his word and spirit (which is as a fan in his hand) severs the chaff and refuse part of his Children, Mat. 3.12. Jer. 15.7. Amos 9.9, 10. that nothing but the pure grain and seed of grace may remain in them, and oftentimes by affliction winnows his Church, Severing the true Christian from the dross and chaff of hypocrisy— I will sift the house of Israel— as Corn it sifted in a sieve, etc. METAPHOR. I. SOme husbandmen hire their ground, and pay Rend for what they have. II. A husbandman maybe dispossessed of his farm and turned out of all his estate, by an enemy, or the injustice of a party stronger than himself. III. The husbandman thrives or grows poor, according as his husbandry gives good or bad returns. IV. Husbandmen often faint, and grow weary of working. V. Husbandmen know not the success and event of their labour, nor the nature of some ground till they try it. VI Husbandmen cannot rain to water their fields; 'tis God that gives the increase for which their dependence must be▪ upon him. VII. The husbandman cannot make bad trees bring forth good fruit, nor barren trees bear, nor some sort of ground good let him do what he can. VIII. Storms, Tempests, excessive Rain, Snow, Heat or Cold often force the husbandman to a cessation of his labour, and an enemy may compel him from his work. IX. A husbandman grows old, and dies, and leaves his husbandry. DISPARITY. I. BUt God is the proprietor and proper owner of all the Nations and people of the Earth▪ Job 41. whatsoever is under the whole heavens (saith the Almighty) is mine. II. God cannot be dispossessed, or turned out of his inheritance; for no strength or power is able to stand before him: none can oppress him, or take his right from him, against his will— he can destroy at once all that rise up against him. III. God, though he lays out very much to cultivate a Nation, Church, or People, is never the poorer his treasure is inexhaustible, and can receive no addition nor diminution. Job. 22.23 Ps. 16.2. Can a man be profitable to God? My Goodness (saith David) extends not to thee. All that he doth, is for his Creatures profit. IV. God in a proper sense cannot be weary, therefore in Scripture when we read of his being weary, 'tis spoken (by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) after the manner of men, by way of condescension to our capacities, after much patience and forbearance; and finding no fruit, he is said to be weary, not properly but as before— the everlasting God, the Lord, the Creator of the ends of the Earth fainteth not, neither is weary. Is. 40.28. V. But God knows all things, the hearts and spirits of all men— he knows what nation or people will prove fruitful or otherwise, before his word and spirit are employed to cultivate and try them. VI God can cause it to Rain when he pleases externally upon the earth; and spiritually upon his people: he can cause his precious dew to distil upon the tender herb, and showers of rain to fall upon the grass. VII God can make the vilest and worst of sinners to bring forth good fruit, when his grace converts them, and the barrenest souls to be fruitful souls. VIII. None can hinder the Almighty from his labour— I will work and who shall let it. Isa. 43.13. IX. God the spiritual husbandman, never grows old, and can never die, but is ever taking care of his husbandry. COROLLARIES. 1. THis shows the wonderful condescension of the great and Almighty God in comparing himself to an husbandman, an Employment of great toil and very hard labour, yet profitable and honest. 2. Shows the great privilege, dignity and security of the Church of Christ, being the plantation of the great God, in which he takes delight; the rest of the world being like a barren and howling Wilderness to it— Woe is me that I sojourn in Mesech and dwell in the Tents of Kedar. Ps. 120.5. 3. It shows the necessity of being truly grafted into this vineyard; a bare profession will not do, as in the foolish Virgin's case— he has a quick eye, and will soon find out such as bear no fruit, or are rotten at heart, such he cuts down and burns. 4. Here's cause of joy to those that are truly implanted into Jesus Christ, they are under his special care and watch, they shall flourish, and bring forth fruit in old age— Walled in on every side, and so very safe. Joh. 15.2. Ps. 92.13, 14. God a Builder. Psal. 127.1. Except the Lord build the House, they labour in vain that build it. Prov. 9 Wisdom hath built her a House. Heb. 3.4. But he that built all things is God. IN these Scriptures, and many others, God is called a Builder, which is a Metaphor taken from Carpenters and Masons, that build Houses: The Hebrew word by which Building is expressed, is derived from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. aedificavit, extruxit Domum vel Vrbem, to build or rear a House or City, 1 Kin. 10.4. Metaphorically, 'tis put for Procreation and Education of Children, of which Families are as it were built, Gen. 16.2. (2.) For repairing decayed Places, 1 King. 12.25. (3.) For the Restauration, Preservation, and Exaltation of God's People, Jer. 31.4. The Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preparo, instruo, to prepare or build up, is (as Illyricus says) a military Word, and signifies (vasa instrumentáque castrensia colligere) the gathering together of Vessels or Utensils of the Camp, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Vessel. God may be said to be a Builder, in a four-fold respect. 1. He created or built the visible World. 2. He built or constituted the Church Militant. 3. The Church Triumphant. 4. The Invisible World, the Celestial City, or New Jerusalem, for the Church Triumphant to inhabit, when the visible World is dissolved. In a Builder we are to consider three things, viz. Skill, Strength, Action: 1. Skill to contrive; 2. Strength to provide; and, 3. Action to complete: All which are fairly applicable to God as a Builder, as appears in the following Particulars. Metaphor. I. A Builder is an Artist, a Man of Wisdom, to contrive the fittest Model of the Whole in general, and of the distinct Rooms and Parts in particular. II. A Master-Builder usually hath a principal or Head-Workman, to whom he imparts his Secrets in his great and weighty Contrivances, who is to enter upon the chiefest part of the Work; and not only to work himself, but to order and direct all subordinate Workmen. III. A Master-Builder hath the Figure or Idea of the Materials in his Mind, of which the Fabric is to be compacted, and gives Order for the bringing them forth, to answer his great Project and Design. IV. A wise Master-Builder lays a Foundation, to set that Fabric upon, that he intends to build for a House. City, or any kind of Edifice, which cannot stand without it, as Christ tells us. V. A Builder puts his Workmen into Order, and his Materials into their proper places; the Stone, Brick, Timber, Led, Iron, Brass, Silver, etc. VI A Builder raises Fabrics of several sorts: some of higher Consideration and Grandeur than others, as Temples, the Palaces and Thrones of Princes, Noble and Great Men's Houses, inferior Dwellings, and dismal Prisons. VII. A Builder gives Ornament, as well as Form and Being, to a House. VIII. A Builder is a great Benefactor to the World, in making Places both for Safety and Conveniency. IX. A Builder is pleased with his Work, when finished, and is worthy of Honour for it. Disparity. I. GOD, the first Founder and! Builder of all things, is that great Master of Wisdom, of whom it is said, that he finds out knowledge of witty Inventions, that he is wise, and perfect in knowledge; that his Wisdom is unsearchable, and his Ways, Contrivance, and Projections past finding out, in his Works of Creation, as well as Providence; for not Man only is fearfully and curiously made, but all his other Works so well contrived, that it is not possible for any to mend them: In Wisdom hast thou made them all. II. God, the infinite and most wise Contriver, hath his Word or Son, who is called the Wisdom of God, and a wonderful Counsellor, to be his Head-Workman, who was in the Bosom of the Father, and understood all his Secrets, by whom he made the Worlds, who is called the Son, the Character, Image, or Representative of God, without whom there was nothing contrived or made, that was made; either things in Heaven, or things on Earth, visible or invisible, whether Thrones, Dominions, or Principalities; all things were made by him, and he was before all things, and from him came Order and Direction to all subordinate or secondary Causes. III. God, the Builder of all things, had the Idea in his own Mind, and gave Order for the bringing of them forth, in order to suit his most wise and wonderful Purposes: for as known to God are all his Works from the beginning, so he said, Let the Heavens, the Earth, the Water, the Air appear; and they did so. IV. God, this great and wise Master-Builder, hath planted the Heavens above, and laid the Foundations of the Earth beneath: which when we consider, that they have no bottom, but the Air and the Water, we must resolve it into his own Power, which can do every thing, or his Word or Son, who bears up the Pillars of the Earth, and upholds all things: He looked for a City which hath Foundations, whose Builder and Maker is God. V. The God of the whole Earth did at the first put all Materials into their proper places, and assigned all his Servants their respective Work; the Heavens above the Air, the Air above the Earth, and the Earth above the Waters. Christ is Head-Workman above Angels, Angels above Men, Men in Work and Business above the Fowls of the Air, Beasts of the Field, creeping Things of the Earth, Fishes of the Sea. Men above one another, in respect of his Church, (his spiritual Building) Moses above Joshuah, and ordinary Prophets; Aaron above other Priests; Apostles above Evangelists, and ordinary Ministers: And all to show his wonderful Skill and Wisdom. Angels to keep his Commands, and sing Praise; the Heavens to declare his Glory, and the Firmament to show his handy Works. Moses to manifest Wonders on Earth, Aaron to celebrate his Worship, John Baptist to set forth Jesus, the Apostles to plant Churches, and preach the Gospel to Jews and Gentiles.— Elders of a lower Rank;— Apollo, and Evangelists: All which have their peculiar Work and Place assigned, by the great Architect of the whole Universe. VI God hath set his Stories in the Heavens, Amos 9.6. Heb. 12.22, 23, 24. where his glorious Majesty dwells, and Jesus, our great Highpriest, sits at his right hand; where all the Angels are seated in Glory, and the Spirits of just Men made perfect surround the Throne of God and the Lamb: 1 Pet. 3.19, 20. Jud. 6.13. Isa. 30, 33. The Earth for Men: The dismal Prisons and Regions of Darkness, for disobedient Spirits, and evil Angels. VII. God hath not only beautified the Meek with Salvation, but adorned New Jerusalem, where the Saints shall dwell, Rev. 21.18, 19, 20. with so high and Soul-ravishing Excellencies, as the most sublime Rhetoric can set forth: as Gold, Pearl, Diamonds, and other precious Stones; the Street, pure Gold; the Building of the Wall, Jasper; the Foundations, precious Stones; and the Gates, Pearls. VIII. God is a great Benefactor, who hath made Buildings both for Safety and Conveniency: He made the Fountains to contain the great Deeps, to keep them from breaking out upon the World; he has made Windows in Heaven, to keep the Waters above from falling down too furiously, to the prejudice of Man and Beast: He hath made Chambers, to keep in the roaring Winds, from annoying Mortals with constant and impetuous Blasts: The raging Element of Fire he hath confined to its proper Region, where it cannot harm us without his permission. He hath given us a pleasant and fruitful Earth, a comfortable and refreshing Air, a beautiful and delightful Heaven, which he has placed as a Canopy over us.— He has constituted a good and holy Church, which is as a Wine-Cellar to supply all our Wants, where he has placed the Word, the Spirit, the Ordinances, good Counsel and Instructions, suitable Comforts and Consolations; there is the Wine, the Oil, the Balm, the Bread, where he feeds his Lambs, and makes his Flocks to rest at Noon, satisfying with Favour, and filling with the Blessings of his Bounty: He will abundantly bless Sion's Provision, etc. IX. God is pleased with his Work, when finished: Gen. 1.31. He looked upon all things which his Hand had made, and behold it was very good.— He is worthy of Honour for what he hath done, because they are great things, mighty things, wonderful things, without number: So that it might be said, as David, O give thanks to the Lord, who by his Wisdom made Heaven: Let all the Host of Heaven, Psal. 136.3, 5. and all the Inhabitants of the Earth, praise, etc. Metaphor. I. AN earthly Builder is but a mortal Man, subject to Weakness and Death. II. The earthly Builder has but a small pittance or measure of Skill and Wisdom; 'tis but the Wisdom of a Son of Man, as light as Vanity, and next to Foolishness. III. Earthly Builders are fain to pause, study, and consider, before they bring forth their Devices. IV. The earthly Builder must have Materials to work upon, and Servants to employ. V. An earthly Builder cannot effect his Purposes in point of Building, by his Word, without Work and Labour. VI The earthly Builder must have much time allowed him to finish a great and famous Fabric. VII. An earthly Builder lays the Foundation of his Work upon a brittle substance, or at best upon a Rock, which is capable of Dissolution. VIII. An Earthly Builder builds but little, comparatively, as some Towns, Cities, or part of them, etc. IX. An earthly Builder may be outdone by a Successor. X. An earthly Builder builds for other Men, all being not for himself. XI. An earthly Builder is capable of Improvement in his Skill; for Experiment, and second Thoughts, instruct him in some Points he was before ignorant of. XII. An earthly Builder ofttimes undoes what he hath done, plucks it down to make it better. Disparity. I. GOD, the heavenly Builder, is a mighty God, the everlasting and everliving God, with whom is no beginning of Days, nor end of Life. II. The heavenly Builder hath all the Treasures of Wisdom, he is full of Wisdom and Knowledge, he is essentially wise and skilful, and gives all the Wisdom and Skill, that is possessed, enjoyed, or used by Men or Angels: 'Tis unsearchable, past finding out, beyond all comprehension, so profound, that Angels are Fools in comparison of him:— He charges his Angels with Folly. Job 4 18. III. The heavenly Builder (having all Wisdom and Knowledge) sees by one Act, (uno intuitu) all things that are necessary and commodious, and needeth not to suspend Actions till after Study and Consideration, nor stay for any one to be his Help and Counsellor, because there is none able or fit to teach him: Who hath been his Counsellor? etc. IV. The heavenly Builder can make Matter fit for his purpose, where he finds none; even as all Things that are seen, Gen. 1.1. Heb. 11.2. were not made of things that do appear, but of Matter that was void of Form, of which there was no pre-existence, but it was made out of nothing, and then form into a glorious Globe, Psal. 136.4, 5. and most beautiful Fabric, by him, who alone (that is, without the help of any other) doth great Wonders; that by Wisdom made the Heavens, etc. V. God does all by a word of his Mouth.— Let there be a Heaven, and immediately it appears; let there be an Earth, and it was so, etc. as Gen. 1. VI But God doth his Works, which are exceeding, in a moment; He just pronounces the word, and it is done. VII. But the heavenly Builder laid his Work upon a sure and unshaken Foundation, upon an impregnable Rock, firm and immovable against all violence whatsoever, viz. his own Almightiness, than which nothing can be more permanent, etc. Heb. 1.3. Psal. 104.5 VIII. The heavenly Builder has been the Erector of the whole Fabric of the Universe: He that built all things is God. Heb. 3.4. IX. But none can mend the Work of God, nor take the Glory from him: His Works shall praise him for ever, etc. Psal. 145.10. X. But all the Buildings that God makes are for himself; he is no Man's Workman or Servant, but hath made all things for himself: For his own Pleasure they were and are created. XI. But God is perfect in Knowledge, and therefore uncapable of Addition to it. None can tax him of Hastiness, Failure, or Inadvertency. All Sciences meet in Him, as their proper Centre. XII. No such thing done, or need to be done by God: No Angels unmade, or Heavens dissolved, or Souls annihilated or extinguished, or Seas dried up, to put them into a better Form: I know that thou canst do every thing, Job 42.2. and that no Knowledge is hid from thee. Corollaries. 1. FRom these Particulars we may observe, That if God be the Builder of all things, than the Work must of necessity be very well done, for no human Architect can mend it. 2. That it is very rational, that he should be acknowledged and praised by his handy Work. 3. That there is good Reason that all should be at his disposal, for he gave them Being. 4. That Men have no cause to murmur, because they have no greater part of this World than God allots, for they ought to acquiesce in his Will. 5. That in all our Wants we should apply ourselves to Him, that gives liberally, and upbraideth not; for we can have no Supply elsewhere. 6. That in all Projects and Undertake we should seek Counsel of this great and wise Master-Builder, and observe his Leadings in all Erterprises. 7. That good Men have no reason to be troubled for worldly Losses, for all is the Lord's, and he will surely give them what is fit for them. God a Man of War. Exod. 15.3. The Lord is a Man of War. 1 Sam. 17.45. The God of the Armies of Israel. Isa. 47.4. The Lord of Hosts,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus Exercituum. Observation, God is compared to a Warrior. TO illustrate this Similitude, we shall show, 1. What Wars the Almighty God engages himself in. 2. What manner of Warrior he is. 3. In what respect he is parallel with earthly Warriors. 4. The Disparity betwixt them. 5. Draw some Inferences or Corollaries from the whole. 1. The Lord is engaged in a Spiritual War against the Ungodly, that remain obstinate and rebellious against him. He judges the Righteous, and is angry with the Wicked every day: If he turn not, he will whet his Sword; Psal. 7.11, 12, 13. he hath bend his Bow, and made it ready: He hath also prepared for him the Instruments of Death, he ordaineth his Arrows against the Persecutors. If I whet my glittering Sword, (saith the Lord) and mine hand take hold on Judgement, Jer. 9.16. & 12.12. Leu. 26.25, 33, etc. Deut. 32.41, 42. I will render Vengeance to mine Enemies, and will reward them that hate me: I will make mine Arrows drunk with Blood, (and my Sword shall devour Flesh) and that with the Blood of the Slain, and of the Captives, etc. 2. The Lord is concerned, and oftentimes engages himself in Temporal or National Wars and Battles: 'Twas He that led Joshua forth as an armed Man, Josh. 1.9. 1 Sam. 17.45. against the Canaanites. Hence he is called, the God of the Armies of Israel. I know not (saith an eminent Writer) any one thing, where the Providence of God is more fully set out in Scripture, than in the Workings of it about Wars. It was the Lord that brought up Nabuchadnezzar against the Cities of Judah, Isa. 13.4, 17, 19 and stirred up the Medes to destroy the Babylonians. Q. But what manner of Warrior is God? A. 1. He is a Righteous and Just Warrior. The proud haughty Princes and Potentates of the Earth, many times take up Arms upon unjust grounds, and pick Quarrels for vainglorious and ambitious Ends: If they see their Neighbour thrive, as if it were an Eclipse to their Glory, they invade him, and imbrue their cruel Swords in Blood and Slaughter, sacrificing the Lives of many thousand Innocents', to gratify their avaricious and damnable Lusts: Whereas God never proclaims War, nor draws the Spiritual Sword against any Soul, People, or Nation, but when there is just cause, and no other means will do: Shall not the Judge of all the Earth (says Abraham) do Right? Ge●●. 18.25. 2. The Lord is a skilful and expert Warrior, he knows how to marshal his Host, and set his Battle in Array. There is no Policy in War, nor Stratagem in the Military Art, but he understands it. 3. He is a mighty and terrible Warrior. He can shake the Heavens by his Voice, and make the Mountains quake before him: With him is terrible Majesty; Psal. 24.8. he is the Lord mighty in Battle. He makes the Earth to fear, and the Inhabitants thereof to melt, so that the Men of Might shall not find their hands. He can make Emperors as Stubble to his Bow, and mighty Kings as Chaff before the Whirlwind. He makes Beelzebub, with all his Guards, to tremble, and fly into Darkness itself, to hide themselves. He cuts off the Spirits of Princes, and is triumphant over the greatest and proudest Monarches. Alexander, Dan. 5.5. Pompey, Caesar, and Tamberlane, have all yielded to this invincible Conqueror. If he shows but a Finger on the Wall, he makes proud Belshazzar quake; and can employ inanimate Creatures, to terrify and destroy Pharaoh and his Host. 4. The Lord is a victorious and prevailing Warrior; when he rises up, he devours at once. He bears long, before he stirs up himself like a Man of War; he is not quickly provoked. I have (saith he) for a long time held my Peace, Isa. 44.19. I have been still: Now I will cry like a travelling Woman, I will destroy and devour at once. The Lord shall go forth as a mighty Man, he shall stir up Jealousy like a Man of War: He shall cry, yea, roar; he shall prevail against his Enemies. 5. He is a Kingly Warrior, or General of a mighty Host: All the Inhabitants of Heaven and Earth are at his Command. Metaphor. I. A Great and principal Warrior is dignified with a Title suitable to his Office, as Lord General, or his Excellency. II. He trains up and disciplines his Army in the Military Art, instructing them how to behave themselves in all Martial Engagements, discovering the Enemy's Stratagems to them. Prov. 20.18. & 24.6. III. A General or Warrior takes Counsel and Advice, before he makes War. IV. A Royal Warrior (when engaged in War) sends forth Commissions, and levies an Army or Armies, (as the Kings of Israel did, who were great Warriors) and his Orders are obeyed. V. A great Warrior opens his Armoury, and distributes Weapons, and Martial Habiliments to his Soldiers. VI A Warrior sets up his Martial Standard, or chief Ensign of War. VII. A Warrior causes his Trumpets to sound, to make ready for the Battle. VIII. A Warrior, when he musters his Army, sets them in array, assigning their proper Work and Stations, for the respective Squadrons or Divisions. IX. A just and a generous Warrior sets forth his Declarations of the Equity of his Cause, and the End of his Quarrel. X. A great Warrior gives his Soldier's Banners to be displayed. XI. A Warrior, before he fights, animates and encourages his Soldiers, and provokes them to valorous and undaunted Actions. XII. The General, or chief Warrior, marches in the Head of his Army, and leads them on in Person to Battle. XIII. A prudent Warrior takes care not only of his Front, but of the Rear of his Army; he manages their Retreat, as well as the Onset. XIV. A Royal Warrior is careful in providing Pay for his Soldiers at his own charge. Parallel. I. GOD has a Title that expresses his transcendent Excellency and Grandeur; he is called the Lord of Hosts, Isa. 47.4. because all Creatures in Heaven and Earth are of his Army. II. God teaches his People how to behave themselves in spiritual Conflicts, and to fight under his Banner, Psal. 18.34. when he calls them forth. He warns them of the Dangers of Enemies, and discovers the Subtleties and Devices of their Soul-Adversaries. III. God doth nothing rashly; for in all Wars he engages in, or Desolations that he brings, He consults his own Wisdom, and doth all by the Counsel of his own Will. IV. God is invested with Power and supreme Authority, to raise Armies at his Pleasure; if he gives but the Word, they immediately rally together. God will lift up an Ensign to the Nations from far, and will hiss unto them from the end of the Earth; Isa. 5.26. and behold they shall come with speeed quickly.— And it shall come to pass in that day, that the Lord shall hiss for the Fly, that is in the uttermost part of the Rivers of Egypt, Isa. 7.18. and for the Bee that is in Assyria; and they shall come, etc. All are ready, when He gives the Summons: Angels, Men, Dragons, Beasts, the great Deeps, Fire, Hail, Snow, Wind, Frogs, Flies, Locusts, Caterpillars, etc. let him but hiss (as it were) and they come to execute his Commands. 'Tis said of Pompey, that when one of his Officers complained of the want of Men, he should reply, Let me but stamp with my foot upon the Ground of Italy, and I shall have Men enough; which was a Note of confident Pride in him, for he was wholly defeated afterwards by Caesar: Yet 'tis always true of the Lord of Hosts; for if he holds up his Finger, all the Celestial and Terrestrial Host are ready to fight his Battles. V. The Lord brings forth his Weapons out of his Armoury. He opened his Armoury, and hath brought forth the Weapons of his Indignation; for this is the Work of the Lord, etc. Eph. 6.10, 11, 12. Take to you the whole Armour of God, etc. VI So does the Lord: I will lift up an Ensign to the Nation from afar. Isa. 5.26. Isa. 59.19. — And when the Enemy comes in like a Flood, the Spirit of the Lord shall lift up a Standard against him. VII. God commands the Trumpets to be blown, that all might be prepared for the Day of his dreadful Controversy. Blow the Trumpet in Zion, and sound an Alarm in my holy Mountain: Let all the Inhabitants of the Land tremble. Joel 2.1. Zech. 9.14 And the Lord shall he seen over them, and his Arrows shall go forth as the Lightning; and the Lord God shall blow the Trumpet, and shall go forth with the Whirlwind of the South. VIII. The Lord musters his Armies: The Noise of a Multitude in the Mountains, like as of a great People: Isa. 13.4. A tumultuous Noise of the Kingdoms and Nations gathered together. The Lord of Hosts mustereth the Host of the Battle. In the Wars of his People Israel, he gave directions for their Battle-array, and when to give the Assault. IX. God hath published in his Word the Reasons why he prepares for War against a People or Nation: Deut. 32.21, 22, 23. They have moved me to Jealousy with that which is not God, they have provoked me to Anger with their Vanities; and I will move them to Jealousy with those that are not a People, I will provoke them to Anger with a foolish Nation: For a Fire is kindled in mine Anger, and shall burn into the lowest Hell, etc. I will heap Mischief upon them, I will spend mine Arrows upon them. 'Tis because Men turn not from their Sins: They profess to know God, but in Works deny him, setting up the Creature instead of the Creator. For the Iniquity of his Covetousness (saith God) I was wroth. Men slight the Offers and Tenders of the Gospel, and though they add Drunkenness to Thirst, they think they shall have Peace; and for that reason God proclaims War, and saith, he hath whet his Sword. Wherefore was it that God brought his Sword upon Jerusalem, and gave it into the hands of the Babylonians? Was it not for rejecting his Word, and despising his Messengers? Hence his Wrath came upon them, till there was no Remedy; hence Jerusalem was given up again to be trod down by the Romans, viz. because they rejected Christ and the Gospel. X. God hath given a Banner to them that fear him, Psal. 60.4. that it might be displayed because of the Truth; or as Ainsworth renders it, to be high-displayed because of the certain Truth. Ainsworth on Psal. 60.4. The word [Banner] or Ensign, (as Ainsworth upon the place says, is applied to the Flag or Ensign of the Gospel, Isa. 11.12.— 49.22.— 62.10. here to David, and his Victory, etc. XI. God animates and encourages his People, as he did Joshua.— There shall not any Man be able to stand before thee, John 1.4, 5, 6, 7, etc. all the days of thy Life: As I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee. Be strong, of a good Courage, etc. Only be thou strong, and very courageous.— For then thou shalt make thy Way prosperous, and then thou shalt have good success. XII. God himself comes into the Field with his People. How often doth he tell them, that he is with them? The Lord your God is he that goeth with you to fight. He assists them, directs them, relieves them. None can march under a better Commander, and he is the best Helper. The Lord is on my side, I will not fear what Man can do unto me. Psal. 118.6, 7, etc. Isa. 41.10, 11. Mat. 10. ult. The Lord taketh my part with them that help me; therefore shall I see my desire upon them that hate me. Fear thou not, for I am with thee: Be not dismayed, for I am thy God. I will strengthen thee; yea, I will help thee; yea, I will uphold thee, with the Arm of my Righteousness.— Lo I am with you always, to the end of the World. XII. As the Lord goes before, so he is the Rearward of his People. Isa. 52.12. Ye shall not go out with haste, nor go by flight; for the Lord will go before you, and the God of Israel will be your Rearward. He is in the Front, in the Rear, in the Middle, and the Flanks; therefore all is safe, because he is invincible. XIV. God is a liberal Rewarder of his People, (though his Royal Munificence is purely an Act of Grace, not Debt or Obligation, because we are his, and when we have done all, we are unprofitable Servants, etc.) He that overcometh, Rev. 21.17 shall inherit all things. Metaphor. I. THe most renowned Conqueror, or most successful Martialist on Earth, is vulnerable and mortal. Alexander would be thought the Son of Jupiter, but Death soon convinced him. II. Earthly Warriors are under certain Limitations; for they cannot war as they please, their Bounds being set by the Almighty. III. There is no earthly Warrior, though never so redoubted, but may be matched, and conquered too. IU. Earthly Warriors know not the Success of their Arms beforehand, nor foretell Events; they may be baffled in their Hopes, and made ashamed of their Confidence. V. Some Warriors invade their Enemies with sudden Eruptions, not giving them Warning, nor Time of Preparation. VI Worldly Men of War know not sometimes how to put a Period to a War, when it is begun, nor can tell when it will end. VII. Tho Earthly Warriors can kill, yet they cannot make alive. VIII. Such cannot kill the Soul. IX. A Warrior may waste his Treasure, and empty his Exchequer, by long and chargeable Wars. X. He makes his Subjects bear the Charge. Disparity. I. GOD, the Spiritual Warrior, is the Eternal Jehovah, who form Man, and all things else: Psal. 102.25, 26. Thou hast laid the Foundations of the Earth, and the Heavens are the Works of thy Hands: They shall perish, but thou shalt endure; yea, all of them shall wax old like a Garment; as a Vesture shalt thou change them:— But thou art the same, and thy Years shall have no end. II. God has an absolute Power and Sovereignty over Heaven and Earth; whom he will he sets up, and pulls down at his pleasure; whom he will he kills, and whom he will he saves alive. He doth whatsoever he pleaseth; and who can say unto God, What dost thou? III. But there is no Match for God in the World: Isa. 27. Who would set the Briars and Thorns against me in Battle? I would go through them, I would burn them together. He is called a consuming Fire, Nah. 1.10. and the greatest of his Enemies are but as Stubble fully dry.— It was a Saying of Caesar, Veni, vidi, vici; and may truly be said of God, for he never comes off with Loss. IV. The omniscient God, that knows all things, cannot be baffled nor disappointed; he knows who of either side shall fall, and who shall be slain, and who wounded, before the Battle begins. V. The Lord of Hosts, before he takes up Arms, or intends to destroy a single or a combined Enemy, gives them timely Warning and Notice of it, that so Sinners may be ready, and prepare themselves. This appears in respect of the Old World, those vile Enemies of God, the Lord gave them warning one hundred and twenty Years, of his breaking in upon them, before it came to pass. So he likewise gave warning to Jerusalem by the Prophets, before he brought the Babylonians in upon them: And what warning did the Lord give to the People of the Jews, before the Destruction came upon them by the Romans? God shoots off his Warning-Piece, before he discharges his Murdering-Piece. VI God can in a moment stop any Judgement, he can stay the Sword from devouring, and the Fire from consuming. He knows when the Controversy he hath with any Nation or People shall cease. VII. The Lord of Hosts can kill and make alive, 2 Kin. 5.7. and many times by killing brings to Life. VIII. But God is able to kill both Soul and Body, and after cast them into Hell. Mat. 10.28 IX. But God's Treasury can never be wasted, nor his Store consumed. X. But God bears all the Charge of his Wars himself. See the Metaphor of Captain. Corollaries. 1. FRom the foregoing Particulars we may infer, That such as fight against God's People, fight against God himself, he being their Head and General, that bears the Charge of the War, and will certainly vindicate his People. 2. From hence all good Men may derive encouragement, because they are under the Conduct of so Incomparable a Warrior, that can in a moment destroy all their Enemies. 3. We may infer, that a Martial Employment is a very honourable and useful Employ, viz. when the Cause is good, when 'tis for God's Glory, and for the Honour and Safety of King and People. God is called, The Lord of Hosts, the God of the Armies of Israel, which puts a Lustre and Dignity upon this Title, etc. 4. If God's People be worsted by an Enemy, we may infer, that it is suffered by the Almighty, as a Scourge and Punishment for their Sins: This was Israel's Case very often. Josh. 7 8, 11. 5. Let God's People, when they go out against their Soul-Enemies, go in the Name of the Lord of Hosts; for 'tis dangerous to face an Enemy, Psal. 20.5. unless God go with us: In the Name of the Lord will we set up our Banners. 6. We may infer the desperate Case of such as fight against God: Who ever hardened his Heart against him, Job 9.4. Psal. 83.2, 3, 4, 5, 13. Psal. 2.12. Isa. 8.9, 10. Isa. 27.4. and prospered? Such as make a Tumult, and hate him, that lift up the Heod, that take crafty Counsel against his People, etc. Such shall be made as Stubble before the Wind, and their Confederacy laughed at by him that sits on high, etc. The most steely and flinty in the World can no more stand before God, Caryl on Job 9 p. 167. than Briars and Thorns before a flaming Fire.— Whoever commences War with him, does it to his own Ruin and Destruction, etc. 7. Hence let all the Enemies of God consider, that it is their wisest and safest Course to lay down their Arms, and make their Peace with God. 1. Because he is a God of Might and Power. 2. Of Terror and Majesty. 3. Of Influence and Authority; he commands all. 4. Of invincible Resolution and Constancy. 5. Of so great Valour and Generosity, that as there is no fight with him, so honourable Terms may be made with him upon Submission. That he is a God of Might and Power, Terror and Majesty, hath been shown already, therefore we shall proceed to the third Particular, viz. 3. He is a God of Influence and Authority, he commands all.— Nothing can stand, when he commands a March. The Frogs invade Pharaoh, the Stars fight against Sisera, an Angel fights the whole Host of Assyria; the Watchers turn Nabuchadnezzar to Grass, toss Belshazzar from the Throne, and open the Gates of Babylon for Darius: He brings forth his Angels by Troops, and shows them in the Air, to strengthen or amaze, all mounted on Chariots and Horses: Sends the Winds out of his Chambers, to make Confusion both by Sea and Land, which rolls up the great Waves, and hurls the Ships against Rocks; that overturns Houses, pulls up Trees by the Roots, enters into small Crannies, and shakes the Foundations of the Earth, shakes the Walls of Jericho, makes the Ground open to swallow up Men alive. Whoever he sets himself against, they are undone; for neither Riches nor Strength will save them: Riches profit not in the Day of his Wrath; Money cannot bribe him, and by Strength can no Flesh prevail: For he can smite blind and lame in a moment, put in fear, smite Hippolito and Thigh, that they cannot move to run away from him; break their Cheekbone, that they shall not bite, nor ask for Mercy.— Many have been overcome by him, but never any prospered against him: So successful hath he been in Battle, that the Victory goes on his Side: wherever he undertakes the War, He makes One chase a Thousand, and Two put Ten Thousand to Flight. As is his Power, so is Herald His Wisdom and Counsel is such, that by one Act he knows the Strength of all his Enemies, and the Counsel they take in their Bedchamber, the Thoughts they have on their Couches: He always catches the Wise in their own Craftiness, and brings their Devices to naught: He scatters them with the Imagination of their own Heart, and then laughs them to scorn: He knows the right Season to fall upon them, and makes them like Dust before the Whirlwind; and in all things wherein they deal proudly, shows himself still above them: Has subdued mighty and great Kings, for his Mercy endureth for ever. Challenges the Force of all his Foes, If their Hearts can endure, or their Hands be strong, in the Day that he shall deal with them. Requires Babylon itself, that mighty Queen of Nations, to stand with her Enchantments, Astrologers, and Magicians, and monthly Prognosticators. He is clothed with such Armour, that none can hurt him; he is mounted on such a Steed, that none by Flight can escape him; for he rides upon the Wings of the Wind: He makes his Angels swift to pursue, and his Ministers Flames of Fire. He sends forth his Arrows in the Dark, that none can escape them, nor yet discern them. 4. For his Resolution, 'tis invincible. He is of one mind, and none can turn him; He will have his own Counsel stand, and the Thoughts of his Heart performed to all Generations. There is no putting of him in fear, and so force him into a Compliance.— He always keeps his Ground, till he hath done his Work, and never yields or gives way in Battle. He concludes beforehand, that his Foes must fly; so that Victory is more than half-gained before he begins to fight. Send to Beelzebub, and he will tell you, that Legions of Angels are to Him, as the lesser Flies are unto Armed Men; that he doth scorn at Swords, and laugh at the shaking of the Spear against him. Let Beelzebub himself come forth, and call all his Sons to his Assistance, muster up both Pope and Turk, in the Fullness of their Strength and Power, send to China, Tartary, Japan, etc. to fight this Man of War, the Lord of Hosts; and He will throw them, as through the Thicket of a Forest, esteem all their Strength like Tow, and rotten Wood, burn them together, speak in his Wrath, and vex them in his sore Displeasure; thunder out of Heaven upon them, and break them all to pieces. He can gather Heaven up in Folds, as a Curtain, and roll it together as a Sceoll of Parchment.— Break up the Fountains of the great Deep.— Open the Windows of Heaven, drown them by a Deluge, affright them by rattling Peals of Thunder, rain down Hail and Thunderbolts, Fire and Brimstone, to disperse and consume them. So that the best way is for Kings and Princes to be wise, for Judges and Counsellors to be instructed, to treat with him about Terms of Peace, to lay down their Arms, to set aside all open Defiance, to bow to his Sceptre, to submit to Mercy within the Compass of the Time set them; and they shall find this Man of War, this Lord of Hosts, this mighty God of Jacob, as merciful and generous, as ever they found him strong and resolved.— Tho they could not put him in fear by their Force, they may win him to Favour by Entreaties, and make honourable Terms with him. First, To have all their bypast Treasons, Rebellions, and Hostilities against him remitted, and by an Act of Oblivion so razed off the File, and obliterated, as never to be produced against them any more. He will forgive Offences, not remember Iniquities, be liberal in Favour; will not condemn to Slavery, to make Hewers of Wood, and Drawers of Water; but will promote to Dignity, take into his Army, put amongst his Children, adopt to be his Sons, his Heirs, advance them to a Kingdom, reward them with a Crown, invest them with the Raiment of Princes, cloth them in Robes, place them upon Thrones, that in Grandeur of Kings they may live and reign with him for ever.— Fear not, little Flock, Luk. 12.32. 2 Tim. 4.7, 8. it is your Father's good pleasure to give you the Kingdom. A Crown of Righteousness is from thenceforth laid up for them; white Robes are given them.— They shall sit with him upon his Throne, etc. But if they come not, he hath whet his Sword, he hath bend his Bow, he hath prepared his Arrows against the Persecutors. When his Hand takes hold on Judgement, he will render his Anger with Fury, and Rebukes with Flames of Fire.— By Fire and Sword will he plead with all his Enemies, to bind their Kings in Chains, and their Nobles in Fetters of Iron. He will bring those that would not that he should rule over them, and destroy them utterly.— Cut them asunder, and appoint them their Portion with unbelievers and Reprobates, with the Devil and his Angels, Beelzebub, and his Army. And thus shall it fare with the Enemies of the Lord of Hosts. God a Strong-Tower. Prov. 18.10. The Name of the Lord is a strong Tower, the Righteous runneth into it, and is safe. Psal. 18.3. My high Tower. Nahum 1.7. The Lord is good, a Strong-Hold in the Day of Trouble. THese Metaphors, Refuge, Hiding-Place, Fortress, Habitation, Place of Defence, Sanctuary, Strong Tower, High Tower, Rock, Have the same Import and Signification, and plainly hold forth, that God is the Safeguard, Defence, and sure Protection of his People: Yet such of them, whose Properties admit of Demonstration and Enlargement different from this, are handled particularly, (to which the Reader is referred) and for the rest the ensuing Parallel may serve. To open this Metaphor, we shall show, 1. What is meant by the Name of God. 2. Run the Parallel. 3. In what respects his Name may be called a Strong Tower; with some short Application. 1. By the Name of God we are to understand those apt Titles, (as God, I am that I am, Elohim, Jehovah, etc.) by which God calls himself, to signify or set forth the Excellency of his Nature and Attributes; Exod. 33.19. with 34.6, 7. Psal. 44.5▪ & 54.1. 1 Sam. 17.45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen. Gen. 2.11. as his Mercy, Goodness, Truth, Faithfulness, Omnipotence, Omniscience, etc. 2. 'Tis put for Aid and Help. 3. 'Tis put for Renown or Glory, Gen. 6.4. Men of Name, that is, famous Men, Eccles. 7.1. Prov. 22.1. Phil. 2.9. So vile Persons are called, Job 30.8. Men of no Name,— Sine nomine Turba, id est, ignobilis Turba. So particularly for the Honour of God, Psal. 76.1. his Virtue and Power, Mat. 7.22. his Will concerning Salvation, John 17.6. 4. For the Worship and Service of God, 1 King. 8.16. 2 Chron. 7.16. Jer. 7.12. Leu. 20.3. See more in Wilson's Dictionary, and Illyric. in Clau. Script. upon the word Name, etc. Metaphor. I. A Strong Tower is furnished with a Magazine of Arms and Ammunition, to supply the Soldiers with Armour and Weapons defensive and offensive. II. A strong Tower or Garrison is furnished with plenty of Provision, to supply the Soldiers when besieged. III. A strong Tower is furnished with a resolute courageous Commander, and well disciplined Soldiers, whom the Captain animates and arms, receiving his flying Friends into Protection. IV. A strong Tower, with respect to Situation, is usually built upon a rocky or most firm Foundation, to prevent Undermining. V. A strong Tower is environed with thick and lofty Walls, to withstand the Batteries of the Enemy, and overtop their Scaling-Ladders. It also gives a fair and full Prospect of things below, discovering the Motions and Approaches of the Enemy. VI A strong Tower is fortified with Outworks, as Moats, Plat-Forms, Palisadoes, Counterscarps, Halfmoons, etc. which are often stormed and taken; the Soldiers therefore do not put their chief confidence in them, but when they find them not tenable, they wisely retire to the Tower, or main Strength, or they are certainly lost. VII. In a strong Tower the Walls and Bulwarks are furnished with Artillery, and other Military Engines, to keep off and destroy the Assailants. VIII. In a strong Tower they have Countermines, and other Devices to defeat the Besiegers Mines, or underground Workings. IX. A strong Tower is a Place of Security; there (as in a safe Retreat) Men trust their Lives, Estates, Families, choice Treasures, etc. 'Tis a Refuge, and sure Receptacle, when Enemies invade, or Tyrants oppress us. X. Sometimes from a strong Tower, a Party is commanded to make brave Sallies and Onsets on the Enemy. XI. A strong Tower only saves and protects those that are got into it.— Others are exposed to the Fury of the Enemy. The knowledge of its impregnable Strength, gives Courage and Resolution to such as are in it, to bid defiance to the Rage and Malice of all Enemies. XII. As a strong Tower gives Courage and Spirit to those that are in it; so it dispirits and disheartens the Besiegers, who after long and successless Assaults, are defeated, or beaten quite off. Parallel. I. GOD is the Christian's Magazine and spiritual Armoury, from thence he is furnished with Weapons to combat his Soul's Adversaries, as the Girdle of Truth, the Breastplate of Righteousness, Shoes of the Preparation of the Gospel of Peace, the Shield of Faith, the Helmet of Salvation, the Sword of the Spirit, etc. reckoned up in Ephes. 6.10, 11, 12, 13, 14, etc. II. God the spiritual Tower is Fullness itself: Psal. 107.9 Eph. 1.23. He satisfies and fills the hungry Soul: His Fullness fills all in all. The believing hungry Soul has his absolute Promise, Luke 6.21. Ye shall be filled. And 'tis most certain, that he can and will make it good. The Militant Christian can want nothing, but it is there ready for him. III. The Lord Jesus Christ is commissioned as chief Officer in this heavenly Tower, John 17.22. Rom. 9.5. & 10.12. whose Resolution no Force can shake, whose Courage no Enemy can daunt, and whose Skill in training and disciplining his Soldiers no Military Professor can equal. John 14.6. Heb. 2.10. Rev. 3.7. Joh. 15.5. He is the Captain of our Salvation; by him (and only him) all distressed Sinners are admitted into the Shelter and Protection of this Tower. He only shuts and opens: None can come unto the Father but by him: Without him we can do nothing. He distributes his Graces, and fits for an Encounter.— He gives his Saint's Power to tread upon Serpents and Scorpions, Luke 10.19. and over all the Power of the Enemy, etc. IV. This Heavenly Tower is the Rock of Ages itself. Deut. 32.4. 2 Sam. 23.3. All the Powers of Hell and Earth are not able to shake it, nor all their Art to undermine it. V. The Lord is a Wall of Fire round about his People, Zech. 2.5. Acts 5.39. & 23.9. such as no Battery can make a Breach in, nor Ladder scale. There is no fight against God, for he is too hard a Match for the proudest Mortal. 'Tis a desperate and foolish Enterprise to attack this Fort, for it is impregnable. It gives those within a clear Prospect of the Things of this World, which the Dwellers below cannot discover.— They see what Sin is, with its defiling and damning Quality; 2 Cor. 2▪ 11. they are not ignorant of Satan's Devices, by which he labours to circumvent them; they see the Weakness of their spiritual Enemies, and fear them not, so long as this Tower encloses them. VI A bare external Profession of Religion, superficial reading of the Scriptures, thinking (like the Jews) to have eternal Life in them; speculative Knowledge, or that which is merely historical; assembling or joining in Communion with God's People in his Ordinances; Conversations morally sober, outward Strictness in Christian Duties, pious Performances, etc. may be fitly compared to these Outworks, which, though in themselves very good, and to be practised, yet without the Root of the Matter, that is, the Life and Power of Grace in the Heart, they are not by any means to be rested in; for when an Enemy comes, these Defences are too weak and unserviceable. It therefore concerns the Safety of Christians, to go to God (this impregnable Tower) through Christ, and make a timely Retreat into their great Citadel; else their Fortification will be certainly demolished, Mat. 25.1, 2, 3, 4, 5, 6, 7, etc. and they destroyed, as in the foolish Virgin's Case. VII. This heavenly Tower is furnished with a dreadful Train of Artillery. He distributes Death, Desolation, and Havoc, among the proud rebellious Pharaohs of the Earth, Exod. 9.23 that oppress his People. He deals Destruction in loud Peals of Thunder, and furious Storms of Rain, Hail, and Fire. Rev. 16.1. 2 Pet. 3.10. Isa. 28.2. He pours out the Vials of his Wrath, rends Rocks, and makes the Earth to quake.— He can (and will in time) melt the Elements with fervent Heat, and burn up the Earth, and the Works therein. The murdering Cannon never roared out more Horror and Amazement, than the Wrath and Vengeance of an incensed God, elegantly expressed, Psal. 18.8, 9, 10, 11, 12, 13, 14, etc. The Earth shook and trembled; the Foundations of the Hills moved, and were shaken, because of his Wrath. There went up Smoke out of his Nostrils, and Fire out of his Mouth devoured— Coals were kindled by it. He bowed the Heavens also, and came down, and Darkness was under his Feet. He road upon a Cherub, and did fly; yea, he did fly upon the Wings of the Wind. He made Darkness his secret Place; his Pavilion round about him were dark Waters, and thick Clouds of the Skies. At the Brightness that was before him, his thick Clouds passed, Hailstones, and Coals of Fire. The Lord also thundered in the Heavens, and the Highest gave his Voice, Hailstones, and Coals of Fire: Yea, he sent out his Arrows, and scattered them; and he shot out Lightnings, and discomfited them. VIII. The Lord can baffle the Combinations of the Wicked, Eccles. 10.8. Job 5.12, 13. Prov. 26.27. and entrap them in their own Snares: He disappoints the Devices of the Crafty, makes them fall into their own Pit; he brings the hidden Counsels of Wickedness to Light, and defeats the Plots and Stratagems of Antichrist, of which (in his blessed Providence) he has given us many memorable Instances, in former and later Times. IX. God is such a Safeguard to his Church, Mat 16.18. Isa. 8.14. that the Gates of Hell shall not prevail against it; a sure Sanctuary to every individual Christian, that puts or commits himself into his Protection. He is as tender of his Saints, Mat. 13.44. Mat. 6.20. as of the Apple of his Eye. Here we may safely deposit Lives, Estates, Families, choice Treasures. Here no Moth can corrupt, no Thief break through, nor Tyranny oppress us: 1 Pet. 4.19. Commit your Souls in well-doing unto him, as into the Hands of a faithful Creator. Believers had rather have their Treasure in their Father's keeping, than their own. The Adversary might soon rob and undo us, were not our chief Storehouse in God. X. God can command Millions of Angels to destroy his and his People's Enemies: One of which, in one Night, slew 185000 Assyrians; and at another time, 2 King. 19.35. 2 Chron. 32.21. cut off all their mighty Men of Valour, Leaders, and Captains, etc. XI. The Lord (in whose Name is strong Confidence) is a Place of Refuge, Prov. 14.26. and strong Tower to his dear Children. Those sincere Ones that have given themselves up to him, they are secure out of the Devil's Gunshot, and the Power of Enemies; whilst the Hypocrites, Isa. 33.14▪ and lukewarm Formalists, are upon all occasions exposed to both. But the valiant Soldiers of Jesus within the Tower, are animated with so brave a Courage, that they despise the Batteries and Assaults of the Enemy, (as was said concerning blasphemous Sennacherib:) The Virgin, the Daughter of Zion, hath despised thee, and laughed thee to Scorn; the Daughter of Jerusalem hath shaken her Head at thee: Isa. 37.22▪ For she had absolute Confidence in her Strong-Hold. XII. God, the strong Tower, Micah 4.8. not only inspires his Soldiers with true Valour and Courage, to set at nought all the Powers of Hell; but also confounds and dispirits their Adversaries, that they are at last, when their bloody persecuting Designs prove ineffectual, forced to give over, and quit their Attempts against his Church and People. Metaphor. I. THe Fabric and Materials of an earthly Tower are subject to decay. II. A strong Tower may be beaten down by the Fury of Cannons, or battering Engines. III. A strong Tower may be surprised, if the Watchmen be sleepy or negligent. IV. A strong Tower may be betrayed by the Treachery of seeming Friends. V. A strong Tower may be reduced by Famine. Disparity. I. THe heavenly Tower is incorruptible and everlasting, of an infinite and spiritual Essence, and so not subject to the Decays of Time. II. The heavenly Tower is out of the reach of Hell, and the World's Batteries: All the Violence in the World cannot shake it. III. The heavenly Tower is beyond all possibility of Surprise; its Watchman never slumbers nor sleeps. IV. God knows the Hearts of all Men, and therefore cannot be deceived. He knows the secret Bent and Inclination of the closest Hypocrite, and can render their darkest Designs against him or his People ineffectual. Isa. 54.17. V. In this Tower is the Bread of Life, and an inexhaustible Fountain: Here the Hungry are filled, and the Thirsty satisfied: Here is no fear of Famine, because the Provision is as eternal as the Souls that need it. 3. In what respects the Name of the Lord may be called a Strong-Tower, take in the following Particulars. The Hebrew Names of God, as Jerome (the best Hebrician of the Fathers) observes, are Ten: L●●igh Crit. Sac●●. Three come from Being, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. as Jehovah, Jah, Ehejeh; three from Power, as El, Eloah, Elohim; three from Governing, Adonai, Shaddai, Jehovah-Tsebaoth; one from Excelling, as Elion. 1. Jehovah sets out the Eternity and Self-existency of God.— Je notes the Time to come, Ho the Time present, Vah the Time past. It consists of quiescent Letters, (or Letters of Rest) to show that there is no Rest till we come to Jehovah, and that there we are safe and secure. This Name is opened, Rev. 1.4, 8. & 4.8. & 11.17. & 16.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Which is, which was, and which is to come. It comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Havah, He hath been.— 2. Jah is a Diminutive of Jehovah, and notes the same things. 3. Ehejeh, I am or will be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ehejeh Asher Ehejeh, Exod. 3.14 I will be what I will be. This notes the Essence of God, and implies his Immutability and Incomprehensibleness. Christ alluded to this Name, John 8.58. Before Abraham was I am. With respect to these Names God may be called a Strong Tower, in regard of the Eternity of his Duration, and Infiniteness of his Essence. The Rabbins, and Chaldee Paraphrase, expound this Text of the Eternity of God. See Ainsworth on the place. 4. El, a strong God. Junius and Tremellius translate it, Deum fortem; Gen. 14.22. & 21.33. Aquila, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, robustum, strong. This notes the Omnipotency of God, etc. Ezek. 31.11. See Rivet. on Psal. 19.1. Hence Eli, my God, an Hebrew word, Mat. 27.46. and Eloi, a Syriack word, Mark 15.34. 5. Eloah, is derived of El, strong or mighty; and by increase of the Word, the Signification is increased, most Mighty, or the Almighty, etc. The Plural Number of it is, 6. Elohim, Almighty's, or Almighty Powers, Gen. 1.1. 1 Chron. 17.21. 2▪ Sam. 7.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah Elohim, that is, word for word, Gods created; that is, the Father, Son, and Spirit, created; noting, as some say Trinity in Unity * Because here is a Noun of the Plural Number, joined with a Verb of the Singular Number. ; or (as others say) the great Majesty of God, and the Plurality of his Excellencies. With respect to the Signification of these Names also, God may be called a Strong Tower, because of his Almighty Power, and infinite Strength, which is a safe Sanctuary for such as fly to it. 7. Adonai, (derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eden, Basis, Columna, cui aliquid insistit; Dominus, qui Basis ●●nstar, sustentat & regit Domum aut Politia●●, a Base, Pillar, or Column, that bears up or supports any thing) signifies Lord, who as he created all things, doth also sustain and preserve them. It is given to God in the Old Testament one hundred and thirty four times. See Ainsworth on Gen. 15.2. 8. Shaddai,— Almighty, or All-sufficient. Grammarians are not agreed about the Etymology of this Word: Some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Quod est diripere & praedari, item perdere, destruere, & vastare, quasi Vastatorem dica●●, i. e. potentem & invictum, cui nemo resistere possit. Volunt nonnulli Deum hoc Nomen traxisse à vastatione Mundi, facta in Diluvio. Alii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen compositum esse volunt, etc. Shadad, to carry away by force, to pray, lay waist, or destroy.— Many think that God took this Name from the World's Destruction in the Flood.— The Greeks translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latins Omnipotens, both which signify Almighty. Others say, that it is a compounded Word of the Verb Dai, which signifies, It is sufficient, and the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which supplies the place of the Relative Asher, to answer the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Content in himself, or selfsufficient, for in him is all Sufficiency, etc. This Name notes the Power and Sufficiency of God to go through with all things, and for wasting and destroying his Enemies. To this the Prophets have reference, saying, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shod (Destruction) shall come from Shaddai (the Almighty) Isa. 13.6. Joel 1.15. Dominus Exercituum, qu●●d exercitus omnes pro arbitrio suo agit. Tremell. & Jun. in Psal. 24. 9 Jehovah Tsebaioth, Lord of Hosts. The Rabbins observe, that he hath two general Troops, (Copiae tam inferiores quam supernae,) the Creatures above, Vid. Bezam & Piscator. in Rom. 9.29. and Creatures beneath, all ready pressed to be employed in his Wars, either defensive or offensive, for the Safeguard of his Favourites, or the Destruction of their Opposites. The Name Jehovah implieth, that God had his Being or Existence of Himself before the World began, and that he giveth Being to all things, that he giveth Being to his Word, effecting whatsoever he speaketh: I appeared, saith the Lord, to Abraham, Isaac, and Jacob, by the Name of God Almighty, or All-sufficient; but by my Name Jehovah was I not known to them; as the Greek and Chaldee render it, manifested not. They believed God was able to perform whatsoever he had said, but they saw not the Performances; till when he makes good the Covenant to their Children, he calls himself Jehovah, denoting the faithful Performance of all his Promises, and therefore may be rightly called a Strong Tower. 10. The last, Elion, Altissimus, Psal. 9.3. & 92.9. to which the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most High, answers, Luke 1.32. Acts 7.48. which sets forth the surpassing Dignity, Excellency, and high Sovereignty of God, which is over and above all. In all these respects God's Name is a Strong Tower, for he is their Support: He is Almighty, and so can destroy such as rise against him; He commands the Celestial and Terrestrial Hosts: And lastly, he is the most High, so that there is no contending with him. Besides, the other Attributes of God are as so many strong Towers to secure his People. His Wisdom order all things for the best.— His Goodness and Mercy engages him to fatherly Affection.— By his Omniscience he knows all their Wants, Temptations, Afflictions, etc. His Faithfulness gives them Assurance, that he will not fail, etc. Coronaries. I. IF God be such a Strong-Tower, let the Righteous make haste and run into it. An Interest in Christ, an Exercise of Faith, sincere Prayer, Confession of Sin, etc. is the way. Motives to this are, 1. No other Strong Tower can secure them: Wisdom, Honour, Riches, Psal. 20.7. & 49.6. Jer. 17.5. Job 15.31. Psal. 39.5. etc. will not do it. 2. To fly to other Strong-Holds, is a Breach of God's Law, and brings a Curse: Cursed is the Man that trusteth in Man, etc. 3. It is absolute Folly and Madness to depend upon any other, for they cannot save in a Day of Wrath. 4. There you will be safe from all the Enemies in the World. II. From hence we may infer, That all the Attempts of Hell, and wicked Men, will certainly prove vain and unsuccessful against the Church and People of God. III. That there is no resting in a bare lifeless Form, (which are the Outworks) but such as will be safe, must get the Power, as well as the Profession of Religion. God compared to a Giant, Job 16.14. He breaketh me with Breach upon Breach, and runneth upon me like a Giant. JOB, under the heavy Pressures of Afflictions, maketh this bitter Complaint. I know not any Scripture besides, wherein God is held forth by this Similitude, viz. Running upon his People, or a particular Saint, like a Giant. Which shows, as Mr. Caryl well observes from the place, how much Terror God is pleased to clothe himself with, and what Strength he puts forth, whilst he contends with those that fear him. God doth not only afflict such as he loves, but sometimes he afflicts them sorely: Doth he not so, when he shakes them in pieces? Doth not he so, when he sets them as his Mark, when a Multitude of skilful Archers compass them about, when he cleaves their Reins asunder, when he pours out their Gall upon the Ground? Doth he not so, when he sets Engines of Battery, to make Breach upon Breach, and then runs upon them like a Giant? Doct. God sometimes in chastising or afflicting of his People, runneth upon them like a Giant? Simile. I. A Giant is a mighty Man, or a Man of more Strength and Robustuousness than others, as Goliath, and the Sons of Anak were: When a Giant assaults a Man, it is more than to be set upon by an ordinary Man. II. A Giant is not only said to be strong, but fierce and terrible; and his running upon one like a Giant, denotes Courage, Fierceness, and Fearlesness, therefore called Horim. III. A Giant is not only strong and fierce, but also swift; hence David compares the Sun at his rising, to a Bridegroom coming out of his Chamber, psal. 19.5. and to a Giant or strong Man, who rejoiceth to run a Race. Parallel. I. GOD puts forth his Strength, when he is said to break forth against a Man like a Giant. What is a weak Man, or a poor feeble Child, in the hands of a Giant? How much less is Man, in the hands of a strong and mighty God? II. God seemed to come forth against Job fiercely, as if he would break him to pieces, and destroy him at once: I will give thy Flesh (saith Goliath to David) to the Fowls of Heaven. 1 Sam. 17.46. III. God is not only fierce in the way of his Chastisement of his People, but also sometimes very swift: He may seem to delay for a while the Use of the Rod, but at last he cometh on apace, brings one Judgement upon another speedily, as appears by Job's Messengers. Quest. Why is God said sometimes to run thus upon his People as a Giant, and break out so furiously upon them whom he dearly loves? Ans. Sometimes, because he is greatly offended and provoked so to do by their Sins: You have I known above all the Families of the Earth, therefore will I punish you for your Iniquities. God's People sin sometimes with a high hand, Amos 3.2. Psal. 38.3. therefore God punisheth them with a high hand: Thine Arrows stick fast in me, and thine Hand presseth me sore, saith that good Man, David: And again, There is no soundness in my Flesh, because of thine Anger; neither is there any Rest in my Bones, because of my Sin. Quest. But why did God run like a Giant upon so upright and holy a Man as Job was? Doth it stand with the Justice and Righteousness of God, thus to break forth upon a holy Person? Ans. Before I speak to the Solution of this Question, it will be necessary to premise six or seven things. 1. Tho it may not be immediately for this or that Sin, that the Almighty afflicts his Jobs; yet Sin is the Original Cause of all their Afflictions: If Job had not been polluted and defiled with Sin, he had never known Sorrow or Affliction. 2. Tho Job might not be afflicted for Sin, yet Job's Sins (though a very holy Man) deserved greater Punishment than that which God brought upon him: He hath visited thee little or nothing, saith Elihu; so the word will bear it. The least Mercy is more than we deserve, and the greatest Affliction is less than we deserve. He hath not dealt with us after our Sins, nor rewarded us according to our Iniquities. 3. Tho God came forth fiercely upon Job, yet it was not in a way of Wrath, to destroy him; nay, God did not design any Injury or Wrong to him, but chose his great Good and Advantage. You have heard of the Patience of Job, James 5.1. and of the End of the Lord; that he is very pitiful, and of tender Mercy. 4. We must always imprint this, as an undoubted Truth, and sure Maxim, in our Minds; That though God sometimes afflicts, 〈◊〉 may afflict his Children, as a bare Act of his Sovereignty, Sin being not directly the Occasion thereof; yet nothing God doth or can do is unjust. I know, O Lord, Psal. 119.75. Deut 32.4. that thy Judgements are right, and that thou in Faithfulness hast afflicted me. All his Ways are Judgement, a God of Truth, and without Iniquity, just and righteous in all his Ways: That is, his Administrations, or his Doings, as Mr. Ainsworth notest, are Judgement, that is, judicious, equal: A God of Truth, or Faithful; without Iniquity, or there is in him no Iniquity, no injurious Evil: Right or righteous is he. Consider further, 5. That the greatest and sorest Afflictions that godly Men may meet with, are no sufficient Ground to conclude they are cast out of God's Favour: For the best of Saints, and dearest Servants of God, have been from the beginning under the greatest Exercise of Affliction. As many as he loves, Rev. 3.19. he rebukes and chastens. 6. Another thing that we should premise, is, That the Afflictions which we meet with in this World, come not by chance. They are all measured out by God's ordering Providence, in matter and manner, for kind and quality. And though the Judgements and Dealings of God are sometimes very secret, and hard to be understood at first, we ought with Patience to bear them, and humbly wait, till God is pleased to show us his Mind and Pleasure in them. 7. We must consider, that it is our Duty to acknowledge all our Troubles and Afflictions, and whatever they be, as coming from God; and look beyond Instruments and secondary Causes: Is there any Evil in the City, and I have not done it? He breaketh me with Breach upon Breach, and runneth upon me like a Giant. He; Why some may say, It was the Devil and his Agents, viz. the Sabeans, and Chaldeans, etc. Job knew that no Devil or wicked Man could hurt or touch him, if God did not give them leave, and open the Door for them. These things being premised, I now shall give you five or six Reasons, why God ran thus upon Job, or breaks forth after this manner upon sincere Persons, when Sin is not the Cause. It is necessary to note this by the way, That God doth frequently single out the most eminent and choicest of his Children, to undergo the sharpest and sorest Affliction, because they have the greatest Strength. Joseph excelled for Grace and Virtue, and therefore he is singled out from all his Brethren to hard Works and Sufferings. No Man like Job in all the Earth, in his Day, for a perfect and upright Man; and what a Man of Sorrows and Afflictions was he? Caryl, lib. 7. p. 701. Those that have received most Grace from God, are able to bear most Afflictions from God. A General of an Army chooseth out the most valiant and experienced Soldiers, to put them upon hard Adventures. It is not prudent to put a Freshwater Soldier upon difficult Service. As Christ saith, I have many things to say unto you, but you cannot bear them now; and therefore deferred, till they had got more Strength: So God saith of a young Christian, one that is newly converted, Thou hast great Afflictions to undergo before thou diest, but thou art not fit to bear them yet, I will defer thy Trial, till thou art grown more hardy, and fit for that Encounter; as our Saviour told Peter, John 21.18. 1 Reason. One Reason why God ran thus upon Job like a Giant, or brings sore and severe Trials upon his dearest Servants, is, That he may fit them for eminent Work and Service. Hereby they learn Experience and Knowledge, not only how to carry themselves in dark and dismal Days, but to teach others also, how to behave themselves under Trials. 2. That God might crucify them unto all the things of this World: They do not only this way come to see the Vanity and Emptiness of them, but to be dead unto them. In Prosperity the Hearts of the best of Men are ready to be ensnared with the World, therefore God brings Adversity upon them. And indeed it is every way as good and useful for a Saint, as Winter and sharp Frosts are to the Fruits of the Earth, which kills the Worms and Weeds, that otherwise would greatly hurt and injure them. God's Jobs have a Body of Sin and Death in them, as well as others, and nothing like Affliction tends to destroy it. The Corruptions of our Hearts are compared to Chaff and Dross, which the Furnace of Affliction burns up, and purges away. No Man is so pure and clean, but he needs to be made more pure, and more holy. Job was very good before, but God made him much better by the Rod, before he had done with him: He was Gold before his Trial, but afterwards refined Gold: When I am tried, I shall come forth as Gold, (to wit, refined Gold. Job 23.10. ) 3. God brings his Jobs under great Exercises and Afflictions for the Trial of their Graces. Grace never shines forth in its real Splendour and Glory, until it comes to be tried. A Saint knows not what his Faith can do, until it is brought under Exercise. Abraham knew not the Strength of his Faith and Love, until he was called to offer up his Son Isaac: He withheld not his Son, his only Son Isaac, whom he loved; such was his Love to God: And if we respect his Faith, 'tis said, He believed in Hope against Hope, that he might become the Father of many Nations. Rom. 4.18, 19, 20. — According to that which was spoken, so shall thy Seed be. He being not weak in Faith, considered not his own Body being now dead, when he was about an hundred Years old, neither the deadness of Sarah's Womb: He staggered not through Unbelief, Gen. 15.5. but was strong in Faith, giving Glory to God. By Faith he offered him up, Heb. 11.19. accounting that God was able to raise him up even from the Dead: From whence also he received him in a Figure. How did Job's Patience shine forth, when it came under Exercise, by all those sore and bitter Afflictions he met withal. The greater the Temptation or Trial is, if the Soul can resist it, and bear up under it, the greater Demonstration there is of the Strength and Power of that Grace the Soul possesseth. The Almighty shows hereby the Strength and Unmoveableness of Faith, how unconquerable it is, what kind of Omnipotency there is in Grace. He would have all the World know, that a godly Person is in vain assaulted by Friends or Enemies, Caryl. by Men or Devils, by Wants and Wounds, though he be even benighted in his Spirit, though God himself takes away the Light of his Countenance from him, and runs upon him like a Giant; yet that over all these things God's Grace can make him stand, and cause him to be more than a Conqueror: For in the Book of Job, we may say, is an Account given of one of the greatest Battles fought, that ever was between Man and Man, between Man and Hell, between God and Man; yet Job went away with Victory. True Grace is often assaulted, yet never was, nor ever shall be overthrown or conquered. 4. God brings his Jobs under this severe Dispensation, and then runs upon them like a Giant, that he might convince and reprove Satan, and all wicked Men, that continually slander, vilify, and reproach the Godly, saying, They serve the Lord for their own Ends, and follow him for Loaves; that they attend upon him for an Estate, or for vain Glory, the pleasant and good Things of this World: Job 1.9. Doth Job serve God (saith Satan) for nought? He is a very Hypocrite, though he now seem so godly: No such Zealot as he, but he hath a base and selfish End and Design in all he doth: If God do but run upon him like a Giant, and strip him of all these worldly Comforts which he enjoys, you will then see what becomes of his Religion: He will curse God to his face. The Lord did on purpose cause these things to be acted, Job 2.5. and to come upon Job, for ever to stop the Mouth of Satan and his Servants; to show, that his Children follow him for the Love they bear to him, and for the Excellency they find in him, and in his Ways, and from that Bond and Duty that is incumbent upon them.— Tho he strip them naked of all they have, yet they will cleave to him. 5. God ran thus upon his Servant Job, that he might become an Example of Patience and Sufferings to future Generations; and that God's People might hence have wherewith to sustain themselves under killing, severe Dispensations, and not faint when they are rebuked of God: For if God thus deals with his beloved Jobs, let no Soul give up their Hope, or utterly despair, who are under the sorest and most amazing Dispensations of the Almighty. Rom. 15 4 Whatsoever was written afore-time, was written for our Instruction, that we through Patience, and Comfort of the Scriptures, might have Hope. Jam. 5.10. Take, my Brethren, the Prophets, (saith the Apostle) who have spoken unto you in the Name of the Lord, for an Example of suffering Affliction, and of Patience. 6. God thus deals with his dear Children in this World, to increase and add to their Glory in the World to come. Afflictions here will not go without their Reward hereafter. No Believer shall lose by suffering hard things according to the Will of God. He doth it not simply for his own Pleasure, but for our Profit, that we might be Partakers of his Holiness. Though at present no Affliction seemeth joyous, but grievous, nevertheless afterwards it yieldeth the peaceable Fruit of Righteousness to them that are exercised thereby. And hence Paul saith, Our light Affliction, Heb. 12.10, 11. 2 Cor. 4.17. which is but for a moment, worketh for us a far more exceeding and eternal Weight of Glory. The Inferences are these, 1. Terror. 2. Counsel. 3. Comfort. 1. Terror. Let all ungodly Men and Women hence tremble; for if God breaks his own dear Children thus to pieces, and runneth upon them like a Giant, how will he come forth in Wrath and Vengeance upon them! Their only way is, to submit themselves at his Foot, whilst there is Mercy: For when once he is risen up, and awaketh as one out of Sleep, like a Giant, or mighty Man, that shouteth by reason of Wine, He will break their Bones in pieces, and put them to perpetual Reproach. Wo●●to that Man that God stirs up all his Strength and Wrath against, when his absolute Design and Purpose is to kill and utterly destroy. God is ●●ngry ●●ith the Wicked every day: If he return not, he will whet his Sword; Psal. 7.12, 13. he hath bend his Bow, and made it ready: He hath prepared for them the Instruments of Death. 2. Counsel, to you that are the Enemies of the dreadful Majesty. Bless God you are not cut off, that you are not ground to Powder, and before now amongst the Damned: And let me advise you in Love to your Souls, not to adventure one step further in a way of Sin and Rebellion against God, lest he tear you in pieces, and there be none to deliver. Therefore God's Counsel is, Kiss the Son, lest he be angry, and ye perish in the Way, when once his Wrath is kindled but a little▪ Psal. 2.12▪ Blessed are all they that put their Trust in him. God is now ready to treat with you from the Mercy-Seat; but the Time is near, when he will get upon the Seat and Throne of Judgement, and then it will be to late. 3. Comfort, to you that are Saints, and under Afflictions. This may administer much Consolation unto you▪ You see, God deals no otherwise with you, than he did with blessed Job; nay, what are all thy Sufferings compared with Job's Sufferings? And you have heard, that God in his severest Dispensations designs your Good, and that he will make you Gainers by all at last; and if he lays an heavy Burden upon you▪ he will give you Strength to undergo it. Wait therefore patiently upon the Lord, and be humbled under his mighty Hand. How did Job behave himself, when God did all this to him? Did he oppose? did he strive with his Maker? No, no; Job knew that was in vain; bu●● he tells us, He put Sackcloth upon his Loins, and defiled his Horn in the Dust: My Face, Job 16.5. saith he, is foul with Weeping, and on my Eye-l●●ds is the Shadow of Death. The only way under the heavy Strokes of the Almighty, is, to prostrate our Souls at his Foot. When God lets out visible Tokens of his afflicting Hand upon us, we should let out visible Tokens of our Humiliation under his Hand; when we are greatly afflicted, we should be greatly affected; when God seems angry, we should be troubled; when he runs on us in a way of Affliction, we should fall down before him in a way of Contrition. Ephraim's Sighs and Moans were Music in God's Ears. Ephraim did not murmur against God, but mourned before God. The way to have God's Rod removed, is to be sensible of the Rod, and who hath appointed it. If we would be free from Affliction, we must be humbled for our Sin, if we are humbled under the Cross, God will soon exalt us upon the Throne. God compared to a Lion. Hosea 13.7. I will be unto them as a Lion, as a Leopard will I observe them: I will meet them as a Bear bereft of her Whelps: And I will rend the Caul of their Heart, and then will I devour them like a Lion. WE have here a threefold Simile, which showeth the fearful State of a wicked and provoking People. 1. I will be unto them as a Lion, I will devour them like a Lion. 2. As a Leopard I will observe them. 3. I will meet them as a Bear bereft of her Whelps. Doct. 1. God, in his breaking in upon a wicked and rebellious People, in a way of Wrath and Judgement, will be unto them as a Lion. The Scope of this Text being to set forth the Anger and Wrath of the Incensed Majesty of GOD, with the consequent Destruction of the Wicked and Impenitent, we shall illustrate the Similitude in the following Parallels. Simile. I. THe Lion is a most terrible Creature: If the Lion roars, all the Beasts of the Forest tremble. Amos 3. Naturalists observe, That though other Creatures are swifter on foot than the Lion; yet when he roareth, they lie down. II. A Lion when enraged (especially) hath a majestical, fierce, and an amazing Look; and how ready are all to run, and shift for their Lives, when he rises up to the Prey? III. None can take away the Prey from a Lion, as the Prophet showeth us; who, if he goeth through a Flock of Sheep, both treadeth down, and teareth in pieces, and none can deliver. IV. A Lion is strong, and crushes the whole Compages of a Man's Bones at one Crush; he rends the Body of Man to pieces. And Naturalists tell us, That when the Lion hath torn the Body asunder, he loves to suck the Blood that is about the Heart; and as for other Parts of the Body, except he be very hungry, he leaves them to other Beasts to prey upon; but the Heart, the Blood, and the Fat that is about the Heart, the Lion loves to suck. V. The Lion is a Creature (as Naturalists observe) that seems much for Justice. Seneca, in his Book, De Beneficiis, out of Gellius. No Creature more fixed or constant in their Love and Friendship, or more ready to revenge the Breach of Amity, than is a Lion; which is further demonstrated by a great Historian, citing a Passage of Eudemus, Topsall, lib. 1. p. 336. E●●demus. who writeth of a certain young Man, that nourished together many Years, a Dog, a Bear, and a Lion; who lived in perfect Peace and Concord, without Breach, Snarling, or appearance of Anger. But on a day, as the Dog and the Bear played together, and biting one another gently, it happened that the poor Dog fastened his Teeth in sport, deeper than the Bear could digest; and thereupon he presently fell upon him, and with his Claws tore out the soft part of his Belly, whereof he presently died. The Lion sitting by, and seeing this Cruelty, and Breach of Love, Amity, and Concord, that had been amongst them, was inflamed to revenge that Perfidy, and like a true King of Beasts, measured the same measure to the Bear, as he had done to the Dog, and served him with the same Sauce, tearing him instantly in pieces. If a Lion be harmed by a Man, with a Stone or Dart, according to the Merit of their Hurt, they frame their Revenge. VI 'Tis observed of the Lion, that he will narrowly mark any one that wounds him: And though there are hundreds of Men together, and but one wound him, or shoot at him, or any ways▪ hurt or injure him, he will observe and mark that Man, and keep the Wrong in his Mind a long time. VII. Moreover 'tis observed of the Lion, that he sleeps but little, and with his Eyes open; or as some others note, he having great Eyes, and so small Eyelids, they cannot wholly cover his Eyes. VIII. The Lion will fall upon no Creature, except he be in Hunger, or is greatly provoked. IX. The Lion (as Pliny observes) cannot endure to be looked asquint upon by any. Pliny, lib. 8. p. 202. X. Again, of all wild Beasts, it is observed that the Lion, if one do fall down, and prostrate himself before him, as it were, and petition for his Life, he will spare him. Take Pliny's own Words; The Lion alone, Pliny lib. 8. p. 201. of all wild Beasts, is gentle to those that humble themselves unto him, Corpora magnanimo satis est prostrasse Leoni. Ovid. and will not touch any such upon Submission, but spareth what Creature soever lieth prostrate before him. XI. A Lion (as Pliny, and divers other great Naturalists tell us) is a great Enemy to Apes and Wolves. Parallel. I. THat God, that cometh forth in a way of Judgement against the Wicked, is a terrible God. Hence it is said, He shall roar out of Zion. Joel 3.16. The threatenings of God are as the Roaring of a Lion, and terrify the Wicked, as a Lion doth the more impotent Animals. II. When the Face of God is set against a Soul or Nation, or he be moved to Frowns, Indignation, and Wrath against them, let all stand clear: How ready are all to fly, when God rises up to the Prey? that is, to be avenged on the Ungodly. III. None can deliver themselves out of God's hands, when he comes forth against them as an hungry Lion. God tells us▪ He will arise to the Prey, and all the Earth shall be devoured with the Fire of his Jealousy. Zeph. 3.8. Isa. 43.13. — There is none can deliver out of his hand; neither Power, nor Policy, Craft, nor outward Force, will signify any thing. IV. The dreadful God, when Sinners fall into his hands, will crush them as a Lion: Consider this, ye that forget God, Psal. 50. lest he tear you in pieces.— I will arise, and devour at once, Host 13.8. I will rend the Caul of their Heart, and there will I devour like a Lion. Luther. A Reverend Divine hath an excellent Note upon this place: The Lord will do as a Lion doth; He more immediately will strike out their Hearts, and punish them with spiritual Plagues and Judgements: And as for their Estates and Bodies, he will leave them to other Beasts, and they shall plague them that way. Their Hearts were grown fat, they had a Film about their Hearts, and Instruction could not get to their Hearts; but God will tear that Caul, that Film from off their Hearts. Mr. Burroughs hath noted further, Burrough▪ on Hosea. That it denotes the sending Plagues upon the Hearts of wicked Men, and to leave their Estates, etc. to the Assyrians; confirming Luther's Observation; and for a further Confirmation, citys Arius Montanus. Arius Montanus V. The holy God is just in all he doth: Just and righteous are thy Judgements, O Lord. Psal 48.1. The right Hand of the Lord is full of Righteousness. Yet he delights to live in Love, Concord, and real Friendship with all his Creatures; and O how fixed and constant is he therein, and how loath that any should move him to Anger! But when once the Covenant of Peace and Amity is broken, and nought but Cruelty and Injustice appears amongst Men, and the great Ones of the Earth prove Tyrants, and tear in pieces, and devour the Poor; how is God thereby enraged, or stirred up to revenge the Breach of his Law? For the Oppression of the Poor, Psal. 12.5. saith God, will I arise. And he will retaliate upon the Wicked, according to the Nature of the Evils they have done. Rob not the Poor, because they are poor; Prov. 22.22. neither oppress the Afflicted in the Gate: For the Lord will plead their Cause, and spoil the Soul of those that spoilt them. Rev. 16.5, 6. And I heard the Angel of the Water say, Thou art righteous, O Lord, which art, and waste, and shalt be, because thou hast judged thus; for they have shed the Blood of Saints and Prophets, and thou hast given them Blood to drink, for they are worthy. God always proportions the Punishment, to the Nature and Quality of the Offence. VI The Lord narrowly observes those Men that fight against him with a high hand, who wound his Name, and abuse his People; and surely they must not think to escape amongst others; though the Evil may be forgotten by the Sinner, being formerly done, yet God remembers it. Thus saith the Lord, 1 Sam. 15.2, 3. Go and smite Amalek, I remember what Amalek did, and utterly destroy all they have. These things hast thou done, and I kept silent; Psal. 50.21 thou thoughtest I had been altogether such an one as thyself: But I will reprove thee, and set them in Order before thine Eyes. Consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. VII. The Lord that keeps Israel neither sleepeth nor slumbreth, his Eyes are always open, he seeth the Sinner at all times. No dark nor secret Place can hide from him; he beholds the Wicked when they work; Day and Night are alike to him. He that keepeth Israel sleepeth not; which is matter of Comfort to them: Psal. 121.3 So he that destroys their Enemies sleeps not, which is Ground of Terror to them. VIII. The Lord, though his Wrath be dreadful as a Lion's, yet he is not so ready to fall upon his Creatures presently. He breaks not in upon them, until he is greatly provoked, and there is no Remedy; but then he falls terrible upon them indeed, 2 Chron. 36.16, 17. like as an hungry and incensed Lion. IX. The Lord hates those that look asquint upon him; we mean those Professors, that have by and sinister Ends of their own, that have not a right and pure Eye to his Glory in what they do. The Lord loves Uprightness in all our Ways and Carriages to him. 1 Chron. 29.17. X. God is full of Clemency and Bowels to all that submit to him. When he sees a poor Creature to humble himself, and fall down at his Feet, and petition for Mercy, O how ready is he to forgive and pass by all former Treasons and Rebellions against him! Seest thou how Ahab humbleth himself? I will not, 1 Kin. 21.19. saith the Lord, because he hath humbled himself, bring the Evil in his Days. Yet this Ahab was an abominable Wretch in God's sight, a Monster of Wickedness; therefore 'tis said, There was none like Ahab, who sold himself to work Wickedness in the sight of the Lord, whom Jezebel his Wife stirred up. Ephraim provoked God to Anger, 1 Kin. 21.23. but he bemoans himself, and reputes with Tears, and smites upon his Thigh, with Shame and Confusion of Face; and what saith God now to Ephraim? Jer. 30.20. I will surely have Mercy upon him, my Bowels are troubled for him, I will surely have Mercy upon him, saith the Lord. I will not execute the Fierceness of mine Anger. Hosea 11.8, 9 I will not return to destroy Ephraim, for I am God, and not Man; my Heart is turned in me, my Repenting are kindled together. Tho God is as terrible as a Lion, yet it is only to the Impenitent, and those that stand out against him. XI. God is a great Enemy to Flatterers and Tyrants, which sooner or later will be the Subjects of his Wrath and Fury, whom he will tear in pieces, and devour. Simile. THe Lion is a proud and lofty Creature, a tyrannical and cruel Beast, a great Destroyer of Sheep, Lambs, and other poor, innocent and harmless Creatures; besides he hath many other evil Qualities. Hence the Devil and wicked Men are compared to a Lion; to which Similes we refer you. Disparity. IN divers respects God cannot by any means be compared to a Lion. He is not proud, cruel, nor will he cast off or destroy an upright and innocent Person, whatever the Provocation be; but He is, in the highest degree of Eminency, quite contrary to all these evil Qualities, as is showed elsewhere. Corollaries. 1. IS God compared to a Lion in those respects you have heard? then let Sinners tremble, for they are like to be the only Prey of this dreadful and terrible God. Art thou able to encounter him, or to stand before him? I will be unto Ephraim as a Lion, Host 5.14. and as a young Lion to the House of Judah: ay, even I will tear, and go away, and none shall rescue him. Doth not this Lion begin to roar? Will a Lion roar in the Forest, when he hath no Prey? Shall the Trumpet be blown in the City, and the People not afraid? Amos 3.4, 6, 8. Sure God is arising up to the Prey, and He will shake terribly the Earth. What will ye do, can you stand before his Indignation? 2. Is God compared to a Lion? let Sinners take heed, lest they awake and rouse him up. 3. See from hence what the Nature of Sin is; 'Tis only that which causes God to break forth against Man, as an hungry Lion. 'Tis Sin that provokes him to Anger, and fills him with Wrath and Indignation. God greatly delights in Mercy; and to execute Judgement, is called his strange Work. Isa. 28.21. 4. There is no way for the guilty or rebellious Soul to take, but to fall down before the dreadful God, to prostrate itself at the feet of the Lion of the Tribe of Judah: He will have Mercy on thee, if thou dost submit thyself unto him. God as a Leopard. Hosea 13.7. And as a Leopard will I observe them. Simile. I. THe Leopard is the same Beast called the Panther; he is a great Enemy to Man, and so fierce, that immediately he flies into the Face of him, and pulls out his very Eyes. II. The Leopard is a very swift Beast: Hab. 1.8. Their Horses are swifter than Leopards. III. The Leopard in watching his Prey is very subtle; he observes fit Times and Seasons when to come upon them. Pliny, lib. 8. p. 204. Pliny shows us, how they hide their Heads, and what great Policy they use in seizing their Prey. IV. Naturalists observe, that when a Leopard comes upon his Prey, he leaps upon it suddenly. V. It is observed of the Leopard, that he will sleep long, even three days together; but after he awakes, he is more fierce. Parallel. I. WIcked Men fly in the Face of God; Acts 5.39. Acts 7.51. they are said to fight against him, and to resist him; and now saith God, I'll be like a Leopard, I will as it were fly in your Faces, I will come furiously upon you in the way of my Judgements: I will not only as a Lion, tear the Caul of your Hearts; but as a Leopard, I will pull out your Eyes, and ye shall wander in Darkness. II. God says, he will be a swift Witness against the Wicked: Swiftly will I (saith God, Joel 3.4. speaking to the Enemies of his People) return your Recompense upon your own Heads. III. In this Scripture chiefly God compares himself to a Leopard, in respect of watching the Ungodly: As a Leopard will I observe them. This sets out the fearful Wrath of God against wicked Men. God sets his infinite Wisdom on work, to find out fit Times and Opportunities to let out his Wrath and Fury upon them: I will watch over them for Evil. Jer. 44.27. The Lord watches over his own People for good; but woe to them, that he, like a Leopard, observes, and watches over to destroy. 'Tis marvellous to consider, how long the patient God bears with an ungodly Soul, People, or Nation, ere he brings his sweeping Judgements in upon them. The wicked think God will never strike, because he defers the Execution of his Wrath, and hence they are hardened in an evil Work. Psal. 50.21. Psal. 10.11.13.14. When alas poor Souls! they are greatly mistaken; God is watching for a fitter Time, wherein he will get himself a greater Name, and more Glory in their Destruction. We have a plain Proof of this in Pharaoh King of Egypt; God, like a Leopard, observed him, and watched over him for Evil; and at last, though it was not presently, got hold of him, and broke his Bones, and destroyed his Power, and all his mighty Host. God's Time of Executing his Judgements and Wrath upon the Ungodly, is the most amazing and terrible: In due time shall the Feet of the Wicked slip. IV. God, though he seem to tarry long before he comes upon the Ungodly, yet when he doth come, he leaps (as it were) upon them, comes on a sudden: I will come upon thee as a Thief. Rev. 3.3.▪ The Wicked will be surprised, when Vengeance comes to be executed upon them. V. God, though he may seem to be asleep, and to hold his peace, and let Sinners alone; Isa. 42.14. yet will he at last awake out of sleep, and then let Sinners look to it. God compared to a Bear. Hosea 13.8. I will meet them as a Bear bereft of her Whelps. THis is the third Simile God makes use of in this place: I will mee●● them as a Bear bereft of her Whelps. Simile. I. THe Bear is a very fierce Creature, very terrible. Two She-Bears tore forty two Children at once. His Voice is fierce, saith one, he is fearless in his Rage. II. 'Tis observed, that the Bear will not willingly fight with, or set upon a Man, unless he be as it were forced thereunto. III. No Creatures (as Naturalists tell us) love their Young more than the Bear. IV. The Bear is furious, and in a dreadful Rage, when she is bereft of her Young; as appears by Hushai's Words to Absalon: Thou knowest, 2 Sam. 17.8. that thy Father and his Men they be chafed in their Fury, as a Bear bereft of her Whelps. In the Field let a Bear robbed of her Whelps, meet a Man, rather than a Fool in his Folly. Prov. 17. ●●2. She is fierce at all times, as was hinted before; but above all, if she be robbed of her Whelps. Parallel. I. WHo is so fierce and terrible as the great God, whose Anger is resistless, and whose just Wrath, when provoked, is unavoidable? II. God doth not willingly afflict, fight with, or grieve the Children of Men, till their daring Impudence, and oft repeated Provocations, force him (as it were) to do it. III. No Creatures that God has made, love their Young or Offspring, as God doth them that fear him. A Woman may forget her sucking Child, Isa. 49.15. yet will not he forget his Children. His Love exceeds the Love of Women to their tender Babes. IU. O how furious is the Almighty! how is he in an holy Rage, if any hurt his poor Children! They that touch you, touch the Apple of mine Eye. Zach. 2.8▪ What then will become of the bloody Persecutors, that have not only bereft God of his Children, but cruelly torn them to pieces, boared out their Eyes, roasted them alive, flayed their Skins off, and burned them at the Stake to Ashes, and put them to all the horrid Tortures they could devise? If God will meet his own People, if they sin against him, and provoke him, as a Bear bereft of her Whelps; how will he meet Babylon, bloody and merciless Papists, and other cursed Persecutors of his People: The Day of Vengeance, saith he, is in my Heart, and the Year of Recompenses: For the Controversy of Zion he will strike through Kings, in the Day of his fierce Wrath. Shall not God avenge the Cause of his own Elect, that cry unto him day and night? Yea, he will avenge them speedily, and come forth against their Enemies, as a Bear bereft of her Whelps. God compared to a Moth, Hosea 5.12. I will be unto Ephraim as a Moth. THat we may understand the Nature and Quality of this little Creature, and the Reason of the Comparison, the Parallel following is offered, with a practical Application. The Scope of the Text is a Denunciation of a strange Judgement, which shall corrode and consume them; the Cause and Ground of which is delivered in the preceding Verses▪ viz. Because they have resisted the Commands of God, and followed the wicked Commands of Jeroboam, and his Princes: Therefore, saith God, I will be unto Ephraim as a Moth. Observ. That God, in bringing Judgements and Miseries upon a rebellious People, will be as a Moth. And in what respects take as followeth. Simile. I. A Moth is a Creature, that corrodes or devours exceedingly, whatever Garment or Cloth it doth seize upon, and makes it good for very little. II. A Moth will not only eat Woollen Cloth, and Garments of a low Price, but those that are very rich, yea, upon costly Velvets, as Experience shows. III. A Moth comes not upon such Cloth and Garments, as are carefully and wisely kept from Dust and Filth: And therefore those Writers, that mention the hurtful Nature of this Creature, advise to cleanse, and keep such things as are subject to this Creature from all Dust and Filth whatsoever, and then they need not fear the Moth; Topsal Hist. of fourfooted Beasts, p. 1100, 1101. and ascribe the Ways and Means, how it may be done. IV. A Moth eats and devours Garments secretly; you may not quickly spy him out; he makes no Noise of his coming; you can't tell whether it be got into your Cloth or Garments, or not, at first. V. A Moth eats and spoils by degrees: It doth not consume and spoil a Garment all at once, but by little and little, till it is quite spoiled, and good for nothing. VI A Moth corrupts and destroys insensibly. These Worms, saith Mr. Topsall, when they have by degrees insensibly eat off the out most Superficies of the Cloth, than they eat up the inward Part, and so insinuate themselves into the middle Substance of it; and those that search never so well for them, can hardly find them. A Man may think his Cloth or Garment is good, by the outward View of it; yet when he looks and proves it throughly, he will find it full of Holes, and good for little. Parallel. I. GOD, when He breaks forth upon a People or Nation in a way of Judgement and Wrath, destroys and makes all desolate therein. Behold therefore, Ezek. 25.7 I will stretch out my hand upon thee, and will deliver thee for a Spoil to the Heathen, and I will cut thee off from the People, and I will cause thee to perish: I will destroy thee, and thou shalt know that I am the Lord. II. God, when he comes forth to spoil a People or Nation for their Sins, will not spare the Rich more than the Poor, the King more than the Peasant: All must expect to taste alike of the same Cup. As they have sinned together, they must all suffer together. III. God will not come upon a holy and godly People and Nation, to spoil and destroy like a Moth, those that labour to keep themselves pure and clean from the Dust and Filth of Sin, and the Corruptions of this World; such need not fear, that God will be as a Moth to them. IV. God sometimes comes secretly upon a People, in a way of Wrath; he surprises them on a sudden, comes on them, as Travail upon a Woman with Child. They have thought themselves safe from Danger, and suddenly dreadful Confusion breaketh out against them: Peace may be on the Night, but Horror in the Morning. V. God goes on also in bringing Ruin on a People or Nation by degrees. He doth it gradually many times; as in that of Amos, touching Israel: Amos 4.6.7, 8, 10, 11. I have given you Cleanness of Teeth in all your Dwellings, and Want of Bread in a●●l your Places. Ay, but this wrought no Reformation; therefore he takes another Step, and proceeds yet further: I have withheld the Rain from you,— Yet have ye not returned unto me, etc. But this would not do neither; he therefore goes on with another Gradation: I have smitten you with Blasting and Mildew: When your Gardens, Vineyards, and your Figtrees, and your Olive-Trees increased, the Palmer-Worm devoured them: Yet have you not returned unto me, saith the Lord. Therefore he brought upon them the Pestilence, after the manner of Egypt; and overthrew some of them, as God overthrew Sodom and Gomorrah. And thus he went on step by step, till he like a Moth destroyed them utterly. VI God lets out his Wrath and Displeasure so insensibly, that Sinners perceive it not a long time; yet they decay, and grow weak, and their Beauty, Strength, and Glory falls off: They seem outwardly amiable and in a good condition, and say with Samson, (when his Locks were cut off, and his Strength gone) I will rise up as at other times; but quickly find themselves another People, and that God has forsaken them. And what an easy thi●●g is it for any to overcome and destroy them? When the inward Life and Heart of a People is gone, they soon become a Reproach an Derision to their Enemies; and yet all this while may not perceive the ●●ause of their Ruin, nor how God is a Moth unto them. Quest. But here possibly some may inquire, How is God said to be a Moth unto a People? Answ. In Answer unto this Question, take what Mr. Burroughs hath said, in his Exposition on Hosea. Saith he, First, God is a Moth in the Spirits of a People: There is a secret way of God's Wrath upon their Spirits, which is not perceived. Burroughs on Hosea, p. 478 A Nation grows weak and cowardly; now the Weakness and Cowardliness of a People that were once formidable, 1. Weakness. shows a Judgement of God upon them. So it was in Israel, 2 King. 15. their Governors did what they listed, they killed one another, and the People laid down quietly, one durst not complain of what was done. 2. Then a base Sloth of Spirit, which seizeth upon the Hearts of Men, Dulness, 2. Sloth. a Sordidness of Spirit, minding low things, not regarding any worthy or honourable Achievement. When People are thus, God is a Moth unto them. 3. When Jealousies rise in the Spirits of a People one against another, than God is as a Moth to them. 3. Jealousies & Divisions As we know, a Moth in a Garment makes the Thread not hang firm and close together, but divides them one from another, by making Holes in the Cloth: Even thus secret Jealousies and Divisions in a Kingdom consume and destroy them. 4. Base Compliance in Men for their own Ends, and Falseness of Spirits in the Trust committed to them, 4. Self-Love. especially those that are put in public Places. When these things appear among a People, God may be said to be as a Moth unto them in their Spirits. Secondly, God may be as a Moth in men's Counsels. As first, in their Blindness, that they may not see the Plots of their Enemies. They know not their own Advantages, nor how to improve the Opportunity they have in their Hands. They shall not hit upon right Ways and Means, to secure themselves from their impending Dangers. There shall be Perplexities and Contradictions in their Counsels, one counselling one way, others another way. They shall ensnare themselves, and be blasted in their own Counsels. And all this while God doth not appear in an outward and hostile way against them, but there is a Curse upon them; and thus the Lord is as a Moth unto them. Thirdly; God is as a Moth to a People in their Estates and Commerce one with another. There shall be a Decay of Trade amongst them; they shall grow poorer and poorer, and no Man knows how. They sow much, and bring in little; they earn Wages, and put it into a Bag with Holes. There shall be a secret Curse upon their Trade and Estates, that no Man can give a Reason of it. Fourthly; God is a Moth in the chief Instruments made use of for public Good. He takes away chief and worthy Persons, and few take notice of it. One is removed one way, and some in another; and those that remain, either want Abilities, or else they are treacherous. And if there be any wise and honest left, they are either blasted, or by one way or another, not in a capacity to do any Good. And when 'tis thus with a Kingdom, God may be said to be as a Moth unto them. Fifthly; God may be said to be a Moth in the Treasure and Strength of a Nation. There shall be a great Charge upon the People, and much shall be gathered together, but none shall know how 'tis spent, it shall moulder away: So that every one shall complain of the Burden, and what goeth from him; but no Body almost can see what it comes to. Sixthly; God is a Moth unto a People in their Religion, (I mean, by suffering a secret Curse to be upon them) so that their Religion should be corrupted, and their Wine mixed with Water, their Silver with Dross. That whilst they hoped to see Religion more pure, and refined from Popish Mixtures, and other Errors and Corruptions, they shall in a spiritual way be invaded with greater Darkness and Confusion, and not well perceive the Wrath and Curse of God that is upon them, by being as a Moth in this respect unto them. Inferences. 1. NO People ought to think themselves secure, because God appears not presently in the height of his Displeasure against them. He may let out his Wrath in little things, (a Moth is a small thing) and proceeds but a little way; takes a Step or two with them in a way of Judgement, and then waits a while, to see what the Effects are. He can by little things, in a secret and insensible way, spoil and utterly undo a Nation, or a particular Soul. There may be much Poison in little Drops; so the Wrath of God may be upon thee like a Moth, in things that thou mindest not; for small and contemptible Things, as Lice and Flies, proved a great Plague unto the Egyptians. 2. Our own Filth and Corruption within us breeds our Trouble, and is the Cause of our Undoing. What is it that makes way for the Moth and Rottenness to seize on Wool or Garments? Is it not the Carelessness and Negligence of Persons, in not looking after them, and not making use of fit things to keep them clean, and prevent the Danger that arises from this Worm? The Moth (as Naturalists tell us) breeds in the Cloth; take heed of inward Filth and Pollution: If you keep not your Hearts by fit means clean, the Moth will come, and Rottenness take hold on you. 3. God is slow in Wrath, he punishes by degrees; he exercises much Patience, ere he destroys a People utterly; before he breaks forth as a Lion or Bear upon them, he is as a Moth. 4. God hath secret Judgements to execute upon a People, or particular Person: If this was not so, why should he speak of his being as a Moth unto Ephraim? Let us take heed of secret Sins, lest God consume us by secret Judgements. 5. What a mean and inconsiderable Creature is a Man, yea, a Kingdom, that so small a thing as a Moth is said to destroy and consume them? God in expressing himself thus to be as a Moth and Rottenness, speaks with a kind of Contempt against the Pride of Ephraim and Judah: ☜ They were haughty and proud; but God, to abase and humble them, tells them, Job 4.19. a Worm as it were should spoil their Beauty, and destroy them. 'Tis said of Man, His Foundation is in the Dust, and he is crushed before the Moth. Indeed, to be crushed before a Lion is not so much; but that he should be eat up and devoured by a Moth, this shows what poor, weak, and feeble things, Men and Kingdoms are. What little reason is there for Men to swell in Pride, and high aspiring Thoughts of themselves, when alas! God is able to cause Lice or Worms to destroy them in a Moment? yea, by as weak and contemptible a thing as a Moth, God can externally or actually make use of to destroy (if he please) the greatest People in the World: be they never so proud and haughty, they are not able to defend themselves from the smallest Creature; a Worm or Moth may consume them. 6. We see how low God condescendeth (saith Mr. Burroughs) that he may express his meaning unto the Children of Men▪ It is a very strange Expression, for the high, glorious, and dreadful God, whom the Angels themselves adore; yet for this God to say of himself, that he will be as a Moth and Rottenness! Durst any Creature have brought God so low in Expression, if we had it not in the Word of God? Yet this high and glorious God condescendeth thus low, that he might express himself the better unto us, that we might understand his meaning. God a Refuge. Deut. 33.27. The Eternal God is thy Refuge, etc. Psal. 46.1. God is our Refuge and Strength, etc. IN these, and many other Texts, God is called a Refuge. To the clearer understanding of which, we shall, 1. Show the Import and Signification of the Word. 2. Give the various Acceptations of it. 3. Show in what respects the Term is attributed to God, by way of Parallel. 4. Produce some Disparities. 5. Draw some brief Inferences from the Whole. I. This Word is expressed in Hebrew by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is by Interpreters sometimes rendered Hope, sometimes safe Habitation, etc. But commonly Refuge is called in Latin, Refugium, which is a Place, Person, or Thing to which we fly, that we might be safe from Danger. It signifies (in the full Latitude of it) any Place of Rescue, Leigh Crit. Sacr. Succour, or Safety; it is called in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfugio, properly noting a flying to some place of Security; and is indeed a most splendid Metaphor, most significantly demonstrating the Frame of their Minds, who (when on every side beset with inextricable Troubles) upon the Despair of human Help, repair to God as their only Refuge. II. This word Refuge is put for Security against a Multitude of Enemies, such as Israel was to be engaged against in the Land of Canaan. 1. 'Tis put, to quiet and fortify the Mind against great and amazing Providences, Psal. 46.1. 2. For Preservation of Public Safety and Propriety, from the Invasions of wicked or envious Men, Psal. 48.3, 4. 3. For Security of Life, in case of Danger, Psal. 71.7, 10. 4. For Security of the Soul in spiritual Danger, Heb. 6.18, 19 5. For Security against the Avenger of Blood, by God's Appointment. 6. For Safety against Persecution, Acts 14.6. The Apostles fled for Refuge to the Cities of Laconia, etc. III. The Word, in its proper Notation is allusive to Security in case of human Perils; and from thence, by a Metaphorical Translation, is applied to God. For the further Illustration of which, take the following Parallel. Metaphor. I. THis word Refuge, implies Persons in Distress. II. It also implies a Place, Thing, or Person, capable to relieve the Distressed in their Affliction. III. A Refuge, that it might be useful to distressed ones, aught to be well known. IU. 'Tis necessary also that a Refuge be not far off, when Dangers approach. V. A Refuge ought to be of sufficient Strength, to save or secure from the Power and Rage of the greatest Enemy. VI A Refuge secures against a Multitude of Enemies. The usefulness of ●● Refuge. Israel had many Thousands, nay, Millions, especially when they came to encounter with the seven Nations of Canaan; it was t●●n God told them, He would be a Refuge or Safety to them. Deut. 33.12, 33. VII. A Refuge secures from the Wrath of a King, which is as the Roaring of a Lion. When David was pursued by enraged Saul, 2 Sam. 22.1, 2, 3, 4. he was forced to fly to Places of Refuge, gets sometimes into a Cave, another time into a Rock, by which means he escaped; which he ascribes to God. VIII. A Refuge is good to quiet and fortify the Mind against any amazing Providences; when the angry Heavens, with their direful Motions, threaten the Earth, and Horror seizes upon all Hearts, and Paleness covers their Faces. IX. Refuges are for the Preservation of Public Prosperity, from the Envy and Malice of Enemies. X. A Refuge secures and preserves the Life, when in danger: When David's Life was pursued, he fled for Refuge, etc. The like of the manslayer. XI. A Place or City of Refuge was provided against the Avenger of Blood, by the Appointment of God, for the Retreat of the manslayer. XII. The Ways to the Cities of Refuge were to be made thirty two Cubits broad; and all Stumbling-Blocks, and other Impediments taken thereout. See Mr. Goodwin's Moses and Aaron. XIII. The Ways to the Cities of Refuge were made easy to find; at every Partition, or cross Turnings, they set up a Writing, Mr. Ainsworth. Refuge, Refuge. XIV. The manslayer was to fly with speed to the City of Refuge, lest the Pursuer overtook him. XV. The manslayer was not only to fly to the City of Refuge, but to get into it, and abide there, till the Death of the Highpriest then living. XVI. Those that were got into the City of Refuge, before the Avenger of Blood overtook them, were safe, and delivered from Death. Parallel. I. SInners, nay, the Godly themselves, are ofttimes in great Danger and Distress: 1 Sam. 2●●▪ 7. In my Distress I called upon the Lord. II. God is the only Refuge, who is fit and capable to relieve them that fly to him. III. Those who would have God for their Refuge in the Day of Trouble, aught to know or understand what a God he is. God is known in her Palaces for a Refuge: Psal. 48.3. Psal. 9.10. And they that know his Name, will put their Trust in him. IV. God is near to all that call upon him, that call upon him in Truth: Psal. 145.8. Not only a God afar off, but a God at hand. V. God is a Refuge infinite in Strength, Jer. 23.23. able to save all to the uttermost, Heb. 7.25. who by Christ Jesus fly to him. VI God secures his Church and People from innumerable Multitudes of Infernal, Internal, and External Enemies. Edom, Psal 83.4, 5, 6, 7. the Ishmaelites of Moab, the Hagarens, Gebal, Ammon, Amalek, with the Inhabitants of Tyre, were all confederate against God's Israel; yet by being in this glorious Refuge, they were safe. VII. God secures his People from the Wrath of the King of Darkness, who goes up and down like a roaring Lion, seeking whom he may devour; 1 Pet. 5.6. and from the Wrath of Antichrist, that bloody-Beast, and Firstborn of Hell. And were it not for this Refuge, we had long ago been destroyed. VIII. God being the Saints Refuge, greatly animates, encourages, and fortifies their Minds, against all the dreadful and amazing Dispensations of God: When there are Signs in the Sun, and in the Moon, and in the Stars▪ and on the Earth, Mat. 24.29 Luke 21.25, 26. Blood, Fire, and Vapour of Smoke: When there is Distress of Nations, with Perplexity, the Sea and the Waves roaring, and men's Hearts failing for Fear, and for looking after those things which are coming upon the Earth: For the Powers of Heaven shall be shaken. In such a Day as this the Godly are secured, and, with David, say, Under the shadow of thy Wings will I make my Refuge, until these Calamities are ●●ver-past. I will both lay me down in Peace, and sleep; Psal. 57.1. Psal. 4.8. for thou, Lord, makest me to dwell in Safety. IX. God, as a Refuge, preserves the public Prosperity and Weal of his Church and People, from the Envy of Devils, and other implacable Enemies. L●●, th●● Kings were assembled, they passed by together, (saith David) they marvelled, and were troubled, Fear took hold on them: Why, what is the Matter? Because God discomfits them: They are broken in pieces, and cannot destroy the Joy of Mount Zion: How comes this about? Psal. 48.3. God is known in her Palaces for a Refuge. X. God is a Refuge, who saves from Death, and secures our Lives from the Destroyer, and bloody-minded Men. B●●bylon always thirsts after, and is ready to spill the Blood of God's Children; and were it not that they are preserved under the Wings of the Almighty, Psal. 142.2, 3. or secured by his glorious Arm, they had been cut off Root and Branch before now. XI. Jehovah is a Refuge, in and through Christ, against Conscience, Wrath, and the Law, who accuse and pursue poor Sinners; Acts 4.12▪ and this by the Appointment of God: Neither is there Help or Succour for them any where else. XII. There is a plain Way made to God the Father, (this blessed Refuge) for Sinners, through the Blood of Jesus, all Stumbling-Blocks and Obstructions being removed. Eph. 2.18. Heb. 10. 1ST See Christ the Way. XIII. God hath made such Provision, and laid down such clear Directions leading to himself, in the holy Scripture, that no wise and wary Man can mistake or lose his Way. XIV. Those that would find Refuge in God, must not neglect flying to him by Faith and Regeneration: Heb. 2.2▪ How shall we escape, if we neglect so great Salvation? XV. Those that would find Refuge in God, must not abide without in a visible Profession, and go no further, but get a Dwelling in the Almighty, and there abide as long as they live. See God a Habitation. XVI. Those that get into God, by the Blood and Mediation of Jesus, before Wrath and Vengeance overtake them, or Death cut them off, are safe, and graciously delivered from eternal Death. There is no Condemnation to them that are in Christ Jesus, etc. Rom. 8.1. Metaphor. I. OTher Refuges save or secure only from human Violence and Danger. II. Other Refuges may not be ready at hand, nor quickly found in Time of Calamity. III. Other Refuges may not be out of the Reach and Attack of the Enemy, nor be strong enough to secure against Assaults. IV. Many Men fly to Persons and Things for Refuge, which greatly deceive them. They sometimes make Gold and Silver their Hope; trust in their Trades, Friends, Princes, Parliaments, and Potentates of the Earth; but in vain, alas! is Salvation hoped for from such Hills and Mountains. Psal. 142.4. I looked on my right hand, and behold, there was no Man would know me: Refuge failed me, and no Man cared for my Soul. How have many been undone, in former and latter Days, by flying to false and deceitful Refuges, expecting they would be Fathers and Nourishers to them? There is no Trust to be put in the Sons of the Mighty. The Pope and his Cardinals have a Proverb amongst them, Mercatorum est, non Regum, stare Juramentis: 'Tis for Merchants, not for Princes, to stand to that which they have sworn. V. The Cities of Refuge under the Law, were only for the Man-slayer, who by Chance or Casualty killed a Man, not for wilful Murderers. Disparity. I. GOD is a Refuge, that saves and delivers from Spiritual and Eternal Dangers. II. God is a Refuge that is always at hand, and to be found by all such as seek him timely, before the Day of Grace be over. III. God is a high and strong Refuge. Hence David resolved to make his Refuge under the Wings of the Almighty; Psal. 57.1, 2. by which Phrase (as some observe) he compares the Lord to an Eagle, (to which he is resembled in Deut. 32.11.) and himself to one of the Eagles' Young. The Eagle mounts aloft, dwells on high. No Man (saith Pliny) can reach or touch the Eagles' Nest, being made upon (or rather in) the Cliffs of the inaccessible Rocks. She abideth (as saith Job) on the Crag of the Rock, and strong Place: Job 39.31▪ There she hides her young Ones, who are safe enough: But a godly Man, who makes his Refuge in the Rock of Ages, under the Wings of God's Providence and Protection, is far more secure. IV. God is a Refuge that will not deceive the Soul, whosoever it be, that flies to him; nor never did fail any who took up Sanctuary in him. God cannot fail in his Ability to save, he is infinite in Power; he cannot fail in Wisdom, because he is Alwise, yea, Wisdom itself in the Abstract. Time doth not cause him to decay, nor grow old: He abides the same, Deut. 33.27. and his Years fail not; the Eternal God is thy Refuge. He is righteous and just, and will not suffer his Faithfulness to fail. Tho others have neither Faithfulness, Bowels, nor Humanity in them; yet he who said, Heb. 13 5. I will never leave thee nor forsake thee, hath also said, His Mercy and Goodness endureth for ever. Look to the Generations of old: Did ever any trust in God, and were confounded? Or whom did he ever despise, that called upon him? V. God in Christ is a Refuge, not only for Man-slayers, but Murderers, Adulterers, yea, the vilest and worst of Sinners, if by true Faith and Repentance they seek to him. Manasses, who made Jerusalem run down with Blood; 2 King. 2●●. 16. Luke 7.48. and Mary Magdalen, found Refuge (viz. Pardon and Forgiveness) in him. Inferences. 1. HEnce we may perceive, that the Godly in this World are exposed to great Afflictions and Calamities. 2. Yet God hath not left them without a Place of Refuge. 3. That there is no Safety but in the Almighty. 4. That it is the only Way and Wisdom of sinful Men, to fly with speed to God through Christ, if they would find Mercy, and Sanctuary from Wrath and Vengeance. 5. This also shows the happy State and Condition of the Godly. 6. Let Believers have a Recourse to God in the Day of Trouble, by Prayer and Humiliation. 7. Besides, we may learn, how vain and fruitless all the Attempts and Approaches of the Wicked are, against God's Church, and holy Men. 8. Why should the Godly than fear in the Day of Evil, that have such a Refuge? See Strong-Tower, Habitation, Hiding-Place. God an Housholder. Mat. 21.33. Hear another Parable, There was a certain Housholder, etc. BY the Scope and Meaning of this Parable, it appears, that GOD the Father is that Housholder intended in this Text of Scripture. 1. Because it was he that planted the Vineyard. We take Vineyard for the World, or the State of the Jews in the Land of Canaan. 2. He hedged it round about, he digged a Winepress, and built a Tower. 3. He set it, and farmed it out to Husbandmen. God made the World, and all things therein, divided it by Lot, since Adam, and set a Determination to the Bounds and Habitations thereof. 4. It was God who sent the Prophets, Judges, Apostles, Priests, and Kings to receive the Fruits of them. 5. It appears evidently, that it was God who sent his Son to the Husbandmen, who killed him, etc. 6. To put all out of doubt, this Son is said to be the Cornerstone laid in Zion, and that by the Lord himself: This is the Lord's doing, and it is marvellous in our Eyes. The Word Housholder imports three things: 1. One that is possessed of an Estate. 2. One that hath Business to do. 3. One that hath a Family of Servants to employ. All these seem fairly applicable to God, Metaphorically. 1. God is possessed of an Estate: The Earth is his, and the Fullness thereof, the World, and all the Inhabitants therein. 2. God hath Business to do in this World, to replenish the Earth, and to establish his Will in respect of Worship and Service: Thy Will be done on Earth, as it is in Heaven, etc. 3. God hath a Family of Servants to govern: The Soul of the Father, Ezek. 18.4 as well as the Soul of the Son, is mine: And he saith to these Servants, Dwell in the Land, do good, and employ the Talents given you. God is (and may not unfitly be compared to) a Housholder. Here I shall give you the Properties of a Housholder, according to the Sense of the Word, and the true Intent of the Text; and so go on, by God's help, in prosecution of the Parallel. Metaphor. I. AN Housholder is the first Founder or Settler of a Family; for there can be no such thing as a Housholder, Family, etc. without a raising, or first founding of it: And there can be no such Raising or Founding, without a Beginner or Founder; where there are Effects, there must be a Cause producing those Effects. II. An Housholder, that is to be concerned with Family-Affairs, doth frame and build a House or Dwelling, as a very needful Conveniency for himself and Family. III. A good Housholder gets him a Family suited to all his Purposes, not thinking it meet to be alone, he doth espouse a Wife, and bring in Servants, etc. IV. A good Housholder fits his Family or Household for Business. V. A good Housholder sets things in good Order, leaves nothing confused, to occasion Quarrelling and Strife; sets all in their proper places: His eldest Son and Firstborn is made the Chief; the rest of the Children and Servants are made Inferiors to him; Gen. 49. he is called, the Excellency of Dignity. VI A good Housholder shows and appoints his Family their Work; some to be employed in the House, some in the Barn and Stable, and some in the Field. VII. A good Housholder maketh good Provision for the Subsistence of his Family; he knoweth that they cannot labour, without Sustenance and Supplies. VIII. A good Housholder keeps his Place, leaves not his Family when Discord happens amongst them; he accounts it his Work to heal and strengthen, not to destroy a House. IX. A good Housholder lays out Ground for his Servants Employment, and family's Supply; one Place for a Vine, and another for a Garden, with others for Fields and Meadows, for Hay, etc. X. A wise and good Housholder contrives the best Situation, as well as the best Methods of Accommodation, for his Household; plants them as near as may be to Pools, Rivers, pleasant Streams, and fruitful Springs, where such are, or may be formed and made. XI. A good and wise Housholder teacheth and instructeth his Household in good Manners, and fit Behaviour, shows Faults, and dislikes uncomely and debauched Actions and Examples, is angry at reiterated Untowardness. Abraham taught his Children, Moses instructed Israel; David taught Solomon, was angry with Absalon, as Ely with his Sons. XII. A good and wise Housholder loves his Household with a natural and paternal Love. XIII. A good and wise Housholder takes care for the Preservation and Security of his Family, in respect of Health, and Safety against Thiefs and Enemies; sends for a Physician, as soon as he finds any ill; orders the Doors and Gates to be kept fast with Bars and Locks. XIV. A good Housholder bears, and forbears long, is not rash and hasty, but meek and patient, under present Provocation. XV. A wise Housholder is not always wroth, retains not Anger out of spite, soon becomes reconciled, upon Submission, and using Means of Pacification. XVI. A good Housholder is full of Sympathy, is much concerned and grieved, when things go ill, and are out of Order. XVII. A good Housholder gives reiterated Instances of his Favours, he is familiar with his Family, speaks to them, and smiles on them, hears them when they call, helps them up when they fall. XVIII. A wise and good Housholder deals plainly and uprightly with his Family, showeth them the Danger of Disobedience, both to Children and Servants, hides nothing from them that may be for their Good; lets his Servants know, that if they obey not, he will turn them out of Service; and Children, if they are disobedient, they shall not only be beaten, but also dispossessed of many Privileges and Inheritances. XIX. A good Housholder encourages his Family by present Rewards, and future Promises; he pays his Servants well for their Work, gives his Children Promise of Reward, even an Inheritance. XX. A good Housholder gives Correction in season for Faults committed: Fathers after the Flesh, and Masters, chastise disobedient Ones for Faults. XXI. A good Housholder is so prudent, moderate, and gentle, in his Administration of Severity, that there is no Cause of Blame and Censure; his Equity and Authority justify his Ways. XXII. A good and wise Housholder, when any are obstinate, withdraws the Manifestation of former Goodness, Favour, and Delight; for if after all good Means used fruitlessly, they will not be reclaimed, than he frowns on them, and cannot show his Countenance as at other Times. XXIII. A wise and good Housholder will maintain his own Rights against Invaders, and keep up his Interest according to Law and Justice, and the Use of reasonable Means. XXIV. A wise and good Housholder brings all the Spoil taken from his Enemies, and all the Fruits of his Land, into his own Household; there are his Trophies, and the Fruits of his Labour found. XXV. A wise and good Housholder shuts all unruly Persons out of Doors, to preserve Peace and prevent Disturbance. David would not let a wicked Man dwell with him, nor a Liar stay in his House. Some will divorce a Wife, when she proves treacherous. Abraham turned or cast out the Bondwoman, and her Son. XXVI. A wise Housholder sometimes becomes an Enemy to those of his own Family, when his Patience is abused, and they stand out by large Provocations. XXVII. A wise and good Housholder doth in his Wrath sometimes swear against Reconciliation, and future Acceptance. XXVIII. A wise and good Housholder, sometimes and in some Cases, casts off all Care and Pity, so as to interpose against Evil or Dangers that may befall from without, but gives up to fearful Ruin. XXIX. A good and wise Housholder is ready to have his Actions tried, and refuseth not to come before a Judge, or before the Determination of tolerable indifferent Persons. XXX. A good and wise Housholder renders Rewards and Encouragement to his Family, and Servants that do well: Be thou Ruler over much; enter into the Joy of thy Lord. Parallel. I. THat God is the first Author, that gives Being to Matter, Form, and Order, is so great and evident a Truth, evinced by Scripture and Reason, that none can deny it without shaking the very Foundation of Heaven and Earth, and of all true Piety and Religion: For all things that do appear, were produced by some Cause pre-existent, or else they did cause themselves; which last cannot be, because than they must be before themselves, which is a monstrous Absurdity. See the ancient Records of the World, and all things therein, Gen. 1. II. God, the most great and good Housholder, seeing it very needful and convenient, hath built a House for the Commodity of his Family, yea, many Houses, suitable to the distinct Parts of his Family, which is very great: One House fit for Angels, and the Souls of Saints, that is, Heaven; one for Men, even the Earth; one for a Nursing-House to the Offspring of his Family, and that is his Church, which is the House of the Living God, 1 Tim. 3.15. the Nursing-House for his Heirs and eldest Sons. These things have his Hands begun and finished. He that built all things is God. III. God did not think it meet to be alone, in the Enjoiment of perfect Happiness in himself, and therefore hath taken into Covenant with himself, Angels and Men; and for this end was Jesus Christ set up from everlasting, to gather together in himself, both things in Heaven, and things on Earth, etc. IV. Thus God, the great and good Housholder hath done. He hath made nothing in vain, but hath fitted each Creature with Natures, to do Work suitable to their proper Station: The Angels to dwell in Heaven, to praise in Heaven, to fly through Heaven, to come down into the Air, to visit the Earth, and view the Sons of Men: Men are fitted to look up to Heaven, to pray, to read, to contemplate, to reverence God, to propagate, to replenish the Earth: Beasts are fitted for Labour and Service, as the Horse, the Mule, the Ox, etc. The Sheep, with all other Creatures, receive Influence from his great and good Spirit, so as to come to the Place where their Prey is, and where they are to be taken for assigned Use. V. God, the great and good Housholder, hath set all things in Order, both in the upper and lower World; who is not a God of Confusion, but of Order, in all the People of his Family. 1 Cor. 14.33. 1 Col. 1.16. Eph. 1.20, 21. Christ his Firstborn is not only King, even the King of the Earth, but the King of Angels; he is the Head of all Principalities and Powers; Angels next to him, above Men; Men, God's Representatives and Vicegerents, above Women: The Man is the Head of the Woman, Parents the Head of their Offspring, and Children above Servants, and all these above the Beasts of the Field, or creeping Things of the Earth. VI Even thus hath God, the great and good Housholder, done to all his Family. He hath appointed his Firstborn to be a Mediator, a Priest, an Advocate, to influence the Gospel and Word; his Angels, to protect; his People in Love to serve one another, and bear one another's Burdens; Women to bear Children, and nurse them, and to be meet Helps to their Husbands; Parents to love their Children, Children to honour their Parents; Servants and Subjects to obey their Supreme; and all these to adore God, and obey the Lord Jesus Christ. VII. God, this great Housholder, hath made Provision for his great and large Family: The Eyes of all things look up and trust in him, he gives them their Meat in due season: In my Father's House is Meat enough, and to spare. Heavenly Manna, as Meat and Food for Angels; heavenly Food, as the Bread of Life for the Saints; earthly Food, as Corn, Wine and Oil, for Men; Grass and Herbs, etc. as Meat for Beasts, etc. His Hand gives all things needful. If in the House, he feeds them; if in the Field, he feeds them, and fills them with good things, etc. VIII. God keeps his Place in Heaven: Tho Angels fall out, and go to War; though Men differ, the Heavens shake, the Mountains remove, the Winds bluster, the Waves of the Sea roar and rage; yet the Lord is in Heaven, and he beholds all Disorders of Men, and still keeps his Place in perfect Tranquillity, and moves not; for the Good of his whole Household depends upon it; for if it were possible for the immoveable God to leave his Place, all would become a Piece of Confusion. IX. God, the wise Housholder, hath set out the Church for a Vineyard and Garden, digged a Winepress, Isa. 5.1. and built a Tower; the World for a ploughed Field; the wise and best Men, both Divines, Philosophers, Naturalists and Historians, to yield a fruitful Crop of Teaching and Instruction, to supply his great Household. X. God, the most wise and good Housholder, hath contrived the Situation of his Family, near adjoining to th●●se great Conveniencies, of still and standing Pools, pleasant and gliding Streams, co●●stant rising and issuing Springs, for e●●crease of Knowledge, and standing 〈◊〉 and Government, establishing the 〈◊〉 of Religion and Piety, as pleasant Stre●●● and issuing Springs, for increase o●● Knowledge. XI. God, the great and wise Housholder, teacheth, instructeth, gives forth his Law, shows them what is good, and required of them; charges his Family to walk by the Examples of the Best, to walk in Wisdom, to give no Offence, to hold fast that which is good. God is troubled (as it were) and angry at great Miscarriages, and unseemly Actions, grieved (if I may with Reverence so speak) at his very Heart, with particular Instruments, angry with not only some, but even the whole Household, when the Offenders will not reform. XII. God loved all his Creation; when he looked upon it, and saw all to be good, he could do no otherwise, Angels, Men, Beasts, creeping Things, Fowls, and all inanimate Things. The Church he loves on new Terms: The Father himself loves you, because you have loved me, and believed that I came forth from God. XIII. God sent Moses to Israel, when sick of Oppression in Egypt, when corrupted with Sin in the Wilderness, about the Calf, and had need of Purgation; Abigail and Nathan to David, on the same account; Hezekiah to Israel, and Ahab, as well as he had before sent Samuel to David. Peter's Advice is, to cleanse from all Filthiness of Flesh and Spirit. He takes care for their Security, and manifesteth this Care diversely, gives Cautions to take heed, puts their Enemies in fear, sometimes restrains in time of Pursuit of seeming Advantages, orders Doors to be shut, till the Enemies disappear, and the Indignation be overpast. XIV. God hath to Admiration showed his Patience and Long-suffering to his Church, to the whole World, to the whole Families of the Earth: He gave the old World one hundred and twenty Years, bore long with the Murmurers of Israel in the Wilderness, was forty Years grieved, suffered Jerusalem long before the first Captivity, longer before the last by the Romans; gives Jezebel, and Mystery Babylon, Time and Space; spared a sinful World in general, above five thousand Years. XV. God will not be always wroth, lest the Object of his Wrath should fail before him, retains not Anger for ever, takes immediate Notice of Returns, and forthwith▪ proclaims Peace and Reconciliation. XVI. God is plenarily qualified with Bowels of Compassion and Tenderness towards his People: I have seen the Affliction of my People, Exod. 3.7. and am come down to deliver. Exod. 6.5. Isa. 63.9. In all their Afflictions he was afflicted: My Bowels are afflicted for him. He pities them that fear him, etc. XVII. God loads (as it were) with Benefits, speaks comfortably, bids others speak comfortably, as from him: Speak comfortably to Jerusalem: Let us reason together: Smiles invisibly by Providence, invisibly by Grace and Spirit; hears Prayer in an accepted Time, helps up his Church and People when they fall: Aaron rose up by his help; God raised holy David when he fell, Peter in like manner: Which confirms the Word of his Servant, etc. XVIII. God demonstrates the great Danger of Disobedience, with all plainness, by Words at length: If thou dost Evil, Sin lieth at the Door: All the Curses of the Book light on the Children of Disobedience, who are separated to Evil, and destroyed if they do wickedly: He that sins shall die: If you remain disobedient, he will not prevent your Ruin: He will not hear when you call, but laugh at your Calamities, and rejoice when your Fear comes, Prov. 1. XIX. God suffers none to labour in vain, nor spend their Strength for nought in his Service▪ He doth good unto all; his tender Mercies are over all his Works: He makes one Day in his Courts, better than a thousand elsewhere. And the Church said, it was better with her when she abode unde●● his Conduct, than when she left it. He will give Grace and Glory, and no good thing will be withhold from them that walk uprightly. XX. God in Love and Faithfulness doth correct, rebuke, chasten, and afflict his People for their Profit. In very Faithfulness hast thou afflicted me. Whom he loves, he rebukes and chastens, to make Partakers of his Holiness: The Fruits whereof David expresseth, It was good for me that I was afflicted: Psal. 119.71. Thus when Men are i●● Heaviness through many Temptations, the Rod drives out ill Dispositions, and is a good Remedy to cure Folly, etc. XXI. God renders not to any Man more than is right, that he should enter into Judgement with God: He layeth Judgement to the Line, and Righteousness to the Plummet; extenuates to Offenders, rather gives less than more: In the midst of Judgement he remembers Mercy. He debates in measure; and as to the Justice of the Cause provoking, or measure of Punishments, he appeals to the Justice of their own Minds: Are not my Ways equal, and yours unequal? Ezek. 18.30. XXII. This hath been the common way of God's dealing with Men, as well large Congregations, as particular Persons: I will hide my Face from this Generation, etc. Thou art a God that hidest thyself, etc. God left Saul when obstinate, and would not be found of him in distress. When God leaves a People or Person, they lose their Strength, and come to Shame and Misery. woe to him that is alone. XXIII. God hath maintained the Lot of the Righteous throughout all Generations, kept up his Church from falling, contrived a Seed to serve him. He will not suffer the Gates of Hell to prevail, nor overthrow his Family. XXIV. God broke the Head of Leviathan, gave it to be Meat to his People in the Wilderness, cut Rahab, wounded the Dragon, overthrew great Kingdoms and Armies, etc. gained Victory over mighty Kings, and brought the ●●ruits of all his Works into his Church; there are his worthy Acts, Doctrine, H●●b. 11. and Book of the Acts, and Examples of all his Servants. XXV. God shut Angels out of Heaven, to preserve Peace; sent Cain unto the Land of Nod; shut the Old World out of the Ark; put Saul out of the Kingdom, puts a difference between Egypt and Israel; secludes Hymeneus and Philetus, Hypocrites and Heretics, and all unclean Persons, that the Peace of the Family may be preserved; hath threatened they that trouble it shall bear their Judgement, whoever they be. God divorced the Church of Israel, etc. XXVI. God upon this Ground hath (though he account it his strange Work turned to be an Enemy to those ●●f his own Household; and hath not only cast them out, but drawn his glittering Sword, made sharp by whetting, bent his Bow, and prepared his Arrows upon the String, made sick in smiting, and utterly destroyed, a●● in the Case of Israel, Judah, and Jerusalem. XXVII. God swore in his Wrath, that they should not enter into his Rest; and left them to expectation of fiery Indignation. XXVIII. Thus God dealt with Israel and Judah, gave Jacob to the Spoil, and Israel to the Robbers, and was so far from interposing between them and Danger, that he gave them up to fearful Ruin from the Chaldeans, and to the Romans, in the Time of Josephus; declaring that his Eye should not pity, neither would he have Mercy. And as to particular Persons, David told Solomon, that if he forsook God, God would cast him off for ever. Thus those are confounded, even as Judas Iscariot was, and as Jesus Christ speaks of the Branches that abide not, They are cast off, and Men gather them, and they come to Burning; and as Salt, when good for nothing, is cast to the Dunghill, and trodden under foot. XXIX. God, that he might be justified in all his Actions, hath appointed a general Judgement, to bring forth his Works and Actions, that he may clear himself, and overcome when he is judged. Hence it is said, Acts 17.31. He hath appointed a Day in which he will judge the World in Righteousness, call all his Household to account before the Angels, and there make his Justice shine as the Sun at Noon, in respect of all his Providences and Dispensations. XXX. God certainly rewards all Men for well-doing, both in this World, and that which is to come. Verily, shall one say, there is a Reward for the Righteous, when there is a God that judges in the Earth: The Righteous shall be recompensed in the Earth. Godliness hath the Promise of the Life that now is, and that which is to come. Metaphor. I. AN Housholder in this World hath but a small Family, though never so great a Person: Solomon was the greatest we read of, yet small in comparison, etc. II. An Housholder in this World is but a Steward under another, etc. III. An Housholder in this World wants Wisdom, and may be defective in respect of Government over his Household. IV. An Housholder cannot of himself make his Family. V. An Housholder in this World cannot communicate Strength, nor secure from falling by Sickness or Death, till they have finished the Work which he hath committed to them. VI An Housholder in this World may be taken away from his Household by human Force, or by Sickness and Death. VII. An Housholder in this World may be from home, about other Business, not all times doing his Family good. VIII. An Housholder in this World, though he be at home, and well, yet he may be asleep, and Evil come in the same Instant. IX. An Housholder may be taken away captive, or forced to fly from his Family; though as valiant as David, as wise as Solomon, as great and mighty as Belshazzar and Darius. X. An Housholder cannot always preserve his Family in Peace, nor give them everlasting Rewards. Disparity. I. GOD hath a very great Family, as numerous as the Stars, or the Sand of the Sea: The God of the whole Earth shall he be called: The Earth is the Lord's, and the Fullness thereof. The Fathers and the Children are all his, and the whole World receives great Benefits by him, etc. He gives all their Meat in due season; He makes the Sun to shine, and the Rain to fall, on the Just and Vnjust. II. But God is absolute Head and Lord, under no Commission, neither in subjection to any. III. God is infinitely wise and good, perfect in Knowledge, hath all Treasures of Wisdom and Knowledge, hath Depths of Wisdom and Knowledge, unsearchable, and past finding out. 'Tis impossible for him to err or miscarry in any case, his Way is perfect. IU. But God is the Maker of his Family, from the highest to the lowest: Thou hast made us, and not we ourselves, etc. V. But God is able to make all Grace abound, to make the Arms of their Hands strong, to renew their Strength like the Eagle; to make the Weak become as David, and David as the Angel of God; so as to run and not be weary, to walk and not faint. VI God is always abiding, as he hath no beginning of Days, nor end of Life: He is the eternal and everliving God. VII. God is never from home about other Business, cannot be out of the way of doing his Family good; because every where present, on Earth as well as in Heaven: He fills his own Work, therefore promised to be with them in the Fire, and in the Water, and promised never to leave them nor forsake them. VIII. But God, the Keeper of Israel, neither slumbers nor sleeps; for Night and Day, the Dark and the Light, are alike to him; and between the Land and the Sea there is no difference: For his Ways are in the Dark, in the Deep; and his Footsteps are in the mighty Waters. IX. But God, yea, the Omnipotent God, cannot be invaded, nor carried away captive; he keeps his Place, and is immoveable. None hath an Arm like God; and by Strength, nor no other way, shall any prevail over him. God is Omnipotent, Powerful, Invincible, etc. X. But God, the Preserver of Men, and of the Souls of his Saints, can so preserve in Peace, that none dar●●s approach to rob his Family of it. God gives his Family Consolation and good Hope here, and Reward or Inheritance hereafter, which shall never fade away, nor be taken from them. Inferences. 1. IF God be an Housholder, we infer against Epicures, that he is and must be concerned in the Affairs of this lower World; why otherwise should all things look up to him, as the Psalmist saith? and how should they be cared for, and provided for, as Christ himself, and St. Paul aver? God gives not his Spirit once, and no more; but it is given to his People daily and hourly; 'tis that gives us our daily and common Bread, and taketh care of us, etc. 2. We infer, how greatly ignorant most of the World are, in that they do not account it a great Privilege to be under the Conduct of God, and inquire what they should do to please him. 3. What a mighty Blessing and Privilege they have who are under his Conduct, that is able to do all manner of Good for them in this World, and reward with everlasting Life in the World to come. 4. How miserable they will be that are cast out from his Care and Conduct, or that do abide out, and come not in by accepting his Terms, and endeavour to please him, to know God in a Way of Love, and be careful to concern themselves with him, etc. 5. It is of absolute Necessity and Concernment, for all to hasten to come and reconcile themselves to him, that they may be admitted into his Favour, as the beloved Ones of his Family and Household. Their standing out inevitably incurs Misery, for there is no Safety out of his Service and Favour: There is no Peace to the Wicked, saith my God. God as a Potter. Isa. 64.8. We are the Clay, and thou art our Potter; we are all the Work of thy Hand. Rom. 9.21. Hath not the Potter Power over the Clay? etc. ACcording to the usual Method of Scripture-Metaphors, we find the Lord God set forth under the Metaphorical Notion of a Potter, which shall be illustrated in the ensuing Parallel. Metaphor. I. A Potter is an Artificer, an Artisan or Workman, one skilful to work in Earth, or to form and make Pots, and other Vessels of Clay. II. A Potter prepares his Clay or Matter first, of which he intends to make his Vessels; and when he hath made it fit, and ready for the Wheel, he goes to work. III. A Potter projects beforehand, what kind of Vessel he will make of such Clay; he hath the Form and Fashion of it in his Mind, before he goes to work; nay, (and it may be) makes known what a Vessel he will make. IV. A Potter makes Vessels of divers Sorts and Sizes, and for several Uses; some are for more honourable and noble Services than others. V. A Potter finds sometimes, that whilst he is forming and fashioning his Work upon the Wheel, the Vessel is marred in his hand, and then he makes another Vessel of it, as seemeth good to the Potter. Jer. 18.4. VI A Potter hath Power over the Clay, of the same Lump, to make one Vessel unto Honour, and another to Dishonour. Rom. 9.21 IX. A Potter takes great care of the Vessels he hath made, and bestowed his Labour and Pains upon, that they may not be broke; for they are brittle Ware, and he is greatly offended with such as strive to dash them to Pieces. Parallel. I. GOD is the Maker of all Men and Things, that ever were, or shall be. II. God created or prepared the Earth, the Clay, before he form Man, and out of it was he made: Gen. 2.6. And the Lord made Man of the Dust of the Ground. III. Known unto God are all his Works from the beginning. He contrived in his eternal Council, what a kind of Creature he would make Man; nay, and at the time of his Formation, he declared what a rare Vessel he should be: Let us make Man in our own Image, after our Likeness; Gen. 1.26. and let him have Dominion over the Fish of the Sea, and Fowls of the Air, etc. IV. God makes Vessels of divers Sorts and Sizes: All Men are not of the like Stature and Beauty in their first Formation; neither are they so, as they are made or form anew in Christ Jesus; for some Vessels are designed by the great Potter to contain the Golden Oil, and Soul-enriching Treasure, for the emptying of them into others. V. God sometimes, whilst he is at work to form and fashion a Soul for his own Use, by the Preaching of the Gospel, finds the Vessel marred in his hand, the Clay yields not, nor is pliable; and finding it will not be a fit Vessel for Honour, Rome 9 21. he makes a Vessel for Dishonour. VI God may do what he will with a rebellious People, that are as a Lump of Pollution in his hands, as the House of Israel was: If he forms and fashions any of them to be Vessels of Mercy, Rom. 9.22 'tis infinite Grace; if he makes some of them, through his Longsufferance, and for their abominable Sins, Vessels of Destruction, he is just. VII. God takes great care of those Pots or Vessels he hath made, nay, twice made, or form for himself: 1 Chron. 16.22. He gives a Charge concerning them, and rebukes Kings for their sakes; saying, Touch not mine Anointed, and do my Prophets no harm. The Devil and wicked Men shall one day go to wrack, for that Violence offered to those curious Vessels that God hath prepared to Glory: Gal. 5.10. But he that troubles you shall bear his Judgement, whosoever he be. Metaphor. I. A Potter hath not his Skill in making Vessels from himself, but is taught by some other Man. II. A Potter many times wants Skill in framing of some curious Vessels, and not only so, but Care; and by this means the Vessel is marred, and spoiled in his hand. III. A Potter makes not all the Vessels which are upon the Wheel for his own Use and Profit, but for the Use of others. IV. A Potter cannot make Vessels, unless he hath Clay or Matter to make them with, or to work upon. V. A Potter makes Vessels that are very defective, as they first come off the Wheel. Disparity. I. GOd hath his Wisdom of, and from Himself. II. God is infinite in Wisdom, loveth all things he goes about, and his Care is accordingly; a God that is never unmindful of the Work of his Hands: so that if any Vessel is broke, the Fault is not in him, but either in themselves, or some cursed Enemy. III. God made all things for himself, even the Wicked for the Day of Wrath. IV. God first made the Clay, he created the Dust of the Earth, and then out of it made or framed Man. V. God never made or framed any Vessel, but as it came out of his Hand it was well done, without Fault or Blemish: And God saw all the Work of his Hands, and behold it was very good. Application. 1. IS God the Potter, and Man the Clay? This may teach Men to lie low before the God of Heaven and Earth; what is the Clay in the Potter's hand? 2. We may infer from hence, that Man is not made for himself, but for some particular Use. 3. And since the Glory of God was the principal Thing he designed, in making and forming of us; let us see we do not rise up against him in a sinful way, to his Dishonour. 4. You may know from hence how frail and brittle Man is, sooner broken than a Potter's Vessel. See more under the Metaphor of Vessel. God to the Wicked is a Consuming Fire. Heb. 12.29. For our God is a Consuming Fire. WE meet with many Metaphors in the Sacred Scriptures, which set forth the Terribleness of an angry God to impenitent Sinners, but none more dismal nor terrible than this: For our God is a consuming Fire. Observ. The Great God is not only in Scripture-Phrases compared to Fire; but he is compared (with respect to wicked Men) to a devouring or consuming Fire. Amongst the Metaphors taken from Elementary Things, we find that God is called Fire, yea, a consuming Fire, Deut. 4.24. & 9.3. & 32.22. Isa. 10.17. & 66.15, 16. Ezek. 21.31, etc. Which denotes his Wrath against Sin and wicked Men, in whose Power it is to consume those miserable Persons against whom it burns, as Fire does Stubble, or other combustible Materials. See Psal. 18.8. Metaphor. I. A Consuming Fire is very dismal; when it breaks out in a Town or City, what a frightful Cry it causeth! what wring of the Hands! Men tremble, Women miscarry, Children screech out: It frightens the Fowls of the Air, the Beasts of the Earth; it turns all Faces into Paleness, and makes the Inhabitants to run together in Heaps, in Confusion. How amazing were the Flames of Sodom, and how terrible is the Burning of Mount Aetna! II. A Fire breaks forth sometimes very suddenly, when none think of it; but all are, as they judge, very safe and secure: yet in a Moment are they surprised, when nothing but Horror and Amazement is in the Streets. III. A dreadful Fire sometimes breaks out in the Night, when Men are asleep; yea, many times they awake with nothing but Fire about them, and can hear little else than the hideous Cry, Fire, Fire, Fire, in the Streets. IV. A consuming Fire destroys exceedingly, it overthrows famous Cities, burns down Houses; it makes your Marbles, and other curious wrought Stones and Bricks, to fly; it lays all desolate before it, and makes a fenced City become as a ruinous Heap. What Ruin did it make on Sodom and Gomorrah, and the Cities about them? What in London, and in many other Cities and Towns, that might be mentioned, to evince the outrageous Cruelty of Fire? etc. V. A consuming, raging, and devouring Fire spares none, nothing that stands in its way; it will spare the Palace of a Prince, no more than the Cottage of a Peasant; Gold and Silver is melted by it, as well as Brass and Lead: The strongest Castle, and best Fortification must down before it; it turns all into Dust and Rubbish; Cedars and mighty Oaks are consumed before it. VI Wood, Hay, and Stubble, are fit Fuel for a consuming Fire to seize upon; and such things as are combustible make it burn the more vehemently. And if high and strong Towers cannot stand before a consuming and devouring Fire, how is it possible for Briars and Thorns? VII. A dreadful Fire, when it breaks out, turns all Joy into Sorrow; it makes a Day of Mirth a Day of Mourning, and makes rich Men poor: Nothing impoverisheth a Person or People more than a consuming Fire. VIII. Fire, of all Elements, doth most cruelly and dreadfully torment. If a Man or Woman be cast into a Fire, what intolerable Pain and Anguish doth it put them to! Hence the bloody Persecutors have found out, by their Diabolical Art, those Cruelties, to burn in dreadful Fires the Bodies of God's Children, thinking they could not put them to more exquisite Pain and Torment: Yea, and the Punishment of the Damned is set forth by Fire, because nothing is more terrible to think upon, than to be cast into a Furnace of Fire; though natural Fire be so dreadful, yet Hellfire is much more dreadful and tormenting. IX. A consuming Fire lays waste, and makes desolate in a little Time; in a few Hours, what famous Towns have been consumed to Ashes? In the fatal Year of 1666, what dismal Ruin and Desolation was made in London, by the last great and fearful Conflagration! There were above Thirteen Thousand Houses burnt down, and turned to Rubbish and Ashes, with Eighty seven Parish-Churches, and six Chapels, besides the Exchange, and many stately public Halls, and magnificent Buildings; in all amounting to the Loss of near Ten Millions of Pounds Sterling. Parallel. I. WHen the consuming Wrath of God furiously breaks out upon a People or Nation, it causeth dreadful Horror; when it seizeth upon the Ungodly, it maketh the stoutest Heart to quake and tremble, and it maketh the stoutest Hands to become feeble. At his Wrath the Earth shall tremble, and the Nations shall not be able to abide his Indignation: It poureth out a Fire, Jer. 10.10. and the Mountains are thrown down before him. Can thy Heart endure, or thy Hand be strong, in the Day when I contend with thee? Who can stand before his Indignation? O how will the Wicked fly together in Holes, and quiver like a Leaf, Rev. 6.16. and cry to the Rocks and Mountains to fall upon them, and hide them from the Fear of him that sitteth on the Throne, and from the Wrath of the Lamb? II. God, like a dreadful and unexpected Fire, breaks out sometimes suddenly upon the Ungodly. How surprising was that sudden and terrible Handwriting on the Wall against Belshazzar, Dan. 5.5, ●● when he was drinking Wine in Bowles? Immediately the King's Countenance was changed, and he was troubled in his Thoughts, so that the Joints of his Loins were loosed, and his Knees smote one against the other. When they cry Peace and Safety, then sudden Destruction cometh, as Travail upon a Woman with Child, and they shall not escape. 1 Thess. 5.3. III. God cometh sometimes upon Men in the Night of their Ignorance and Unbelief: They lie on their Beds of Ease and carnal Security, and will believe no Danger, nor fear the Evil that is just at the Door, though it be told them. Doubtless, Let foretold the People of Sodom what was coming upon them, as Noah did to the Old World, but they regarded it not; now in the Time of their Ignorance and Darkness, though it we●● about the rising of the Sun, the Lord reigned Fire and Brimstone upon them. IV. God, when he breaks forth in Wrath and Fury, makes most lamentable Desolation. Saith David, Thine Hand shall find out all thine Enemies, Psal. 21.9, 10. thou shalt make them as a fiery Oven in the Time of thine Anger: The Lord shall swallow them up in his Wrath, and the Fire shall devour them. And in another place, Come, see what Desolation the Lord hath made in the Earth. Our God shall come, and shall not keep silence; a Fire shall devour before him, Psal. 50.3. and it shall be very tempestuous round about. Behold, the Name of the Lord cometh from afar, burning with his Anger, and the Burden thereof is heavy; his Lips are full of Indignation, and his Tongue a devouring Fire. And again, Behold, the Lord will come with Fire, and with Chariots like a Whirlwind; to render his Anger with Fury, Isa. 66.15. and his Rebukes like Flames of Fire. There is a Day near, when the terrible God will arise, and show himself in this dreadful Appearance. He will gather the Nations, and assemble the Kingdoms, to pour upon them his Indignation, even his fierce Anger: Zeph. 3.8. All the Earth (saith he) shall be devoured with the Fire of my Jealousy. V. God will spare the Mighty and Honourable of the Earth, no more than the poor and contemptible Ones; the King on the Throne must with Vengeance be brought down and consumed, as well as the Beggar on the Dunghill; the gallant Citizen, as well as the inferior Countryman. The greatest Courage than will fail, and the strongest fleshly Confidence than will signify nothing. Isa. 2.12, to 17. The Day of the Lord of Hosts shall be upon every one that is lofty, and upon every one that is proud, and lifted up, and he shall be brought down; upon all the Cedars of Lebanon, that are lifted up, and upon all the Oaks of Bashan; upon all high Mountains, and upon all the Hills that are lifted up; and upon every high Tower, and upon every fenced Wall, that is lifted up with the Haughtiness of Man, shall the fierce Indignation of the Lord be kindled, even to the bearing it down, and laying it low, even to the Dust; and the Lord shall be exalted in that Day. The Mountains quake at him, and the Hills are melted, and the Earth burns up, (or, is burned up. Zeph. 1.18 ) But the whole Earth shall be devoured by the Fire of his Jealousy; neither their Gold nor Silver shall be able to deliver them in the Day of the Lord's Wrath. VI Wicked, profane, and ungodly Men are fit Matter and Fuel for the Wrath of God to take hold of; and when they are piled together, with the horrid Gild that is upon their Consciences, what a dreadful Fire will there be! Nahum 1.10. Whilst they are thus folden together as Thorns, and whilst they are drunken as Drunkards, they shall be devoured as Stubble fully dry. VII. The consuming Wrath of God, or those Plagues of his Fury, when he rises up to contend with the Wicked in a way of Vengeance and Indignation, with a Person or People, turns all their Joy into Mourning, and a bitter Day. I will (saith God by his Prophet) undo all those that have afflicted thee. The Fire of God's Wrath will utterly impoverish all the Wicked of the Earth, etc. VIII. 'Tis a fearful thing to fall into the Hands of the Living God, viz. God being a consuming Fire; in respect to this the Apostle spoke these Words, For our God is a consuming Fire. If it be terrible to have a Finger, Foot, or Hand to burn off, or to hear that our Bodies must be cast into a Furnace of boiling Oil, or into a fierce devouring ●●ire; how then can Sinners bear the Thoughts of falling into the Hands of the dreadful and terrible God, whose incensed Wrath is ten thousand times worse, and more intolerable, than any Fire that ever Mortals saw, or that ever any were cast into. IX. God, when he goeth forth in Vengeance, will destroy mightily, and in a short space, when he rises up to set on fire the Briars and Thorns of the Earth. Through the Wrath of the Lord of Hosts is the Land darkened, Isa. 9.10. and the People shall be as the Fuel of the Fire. Now will I (saith God) arise, and devour at once. Destruction is coming upon the Wicked of the Earth; Destruction upon Destruction in a Moment will come upon them. Let Mystery Babylon look to it, Re●●. 18.8▪ this Fire will kindle very suddenly upon that great City, in a more terrible and irreparable Manner, than her Agents have done upon our Metropolis; yea, and her Plagues shall come in a Day, Death, and Mourning, and Famine, and she shall be utterly burnt with Fire. And let the Sinners in Zion tremble; Isa. 17. for the Light of Israel shall be for a Fire, and his Holy One for a Flame, and it shall burn and devour his Thorns and his Briars in one day. There is vast Difference and Disparity between our common Elementary Fire, and the Fire of God's Wrath. Metaphor. I. FIre is natural and elementary, and so consequently can only seize or consume things that are visible, of external or temporal Substances; it destroys that only which is fit Fuel for it, whilst kept under. II. The Flames of a burning and consuming Fire are always seen, and the Ruins that it makes are obvious to the outward Eye. III. A consuming Fire hath often been overcome, and put quite out, by Engines, Instruments, and Industry of Man; when it hath burned vehemently, a Stop hath been put to it, and further Danger prevented. IV. Fire is not unquenchable: Tho the Burning of Mount Aetna, and other burning Mountains, where there is much Brimstone, and other Sulphureous Matter, are impossible for Man to extinguish, yet they shall not burn always. Disparity. I. THe Fire of God's Wrath is Divine or Spiritual, and so takes hold of, or kindles upon that which is of an immaterial and invisible Substance; it seizeth upon Spirits, torments Devils, and the Souls of Men and Women; it kindles not on external Matter only, but on internal also. II. The Flames of God's Wrath upon the Soul cannot be seen. A Man may have a Fire burning in his Conscience, like that of Francis Spira, and yet by looking upon him, you cannot see what Ruin and Desolation it makes there. III. God is such a consuming Fire, that when his incensed Wrath is kindled in good earnest, with a design to burn up and destroy, none is able to overcome, and put a Stop unto it; all the Ways and Means then that Sinners can devise, will prove insignificant. 'Tis not Repentance, nor Floods of brinish Tears, that can put out or lessen the burning of this Divine Fire. 'Tis true, that when his Wrath is kindled but a little, and before the Day of Grace is over, his Anger may be appeased; but when he lets out the Greatness, yea, the Deluge of the Vials of his Wrath, O then it will be too late. IV. The Fire of God's Wrath shall never be extinguished. Behold, thus saith the Lord, Jer. 17.20. Mine Anger and my Fury shall be poured out, etc. and it shall not be quenched. Fire is kindled in mine Anger, Deut. 32.22. and shall burn to the lowest Hell. And it is said, And they shall go forth, and look upon the Carcases of the Men that have transgressed against me; for the Worm shall not die, Isa. 66.24. neither shall the Fire be quenched; and they shall be an Abhorring to all Flesh. There the Worm dieth not, and the Fire shall not be quenched. Mark 9.43. to 48. Application. I. IF God be a consuming Fire, 'tis good to inquire, To whom he is so, and will be so terrible. 1. To the fallen Angels, or damned Spirits, who once enjoyed him as a gracious Head and Creator; but by reason of Sin, not being contented with their first Estate, were cast out of Heaven, and must for ever undergo the incensed Flames of God's Wrath. 2. All profane, debauched, and ungodly Men, who are Enemies to God and Religion, who live like brute Beasts upon the Earth, who mind nothing but to satisfy their carnal Appetites, who wallow in the Lusts of Uncleanness, Drunkenness, Pride, Covetousness, etc. without timely Repentance, as God is, so he will for ever be to such, a consuming Fire, etc. 3. All Persecutors, Tyrants, Murderers, Whoremongers, and all such that destroy the Saints of God on the Earth; the Beast, false Prophets, and Mystical Babylon; to all such will God be continually a consuming Fire. 4. All rotten and hypocritical Professors, and Unbelievers, whether in or out of the Pale of the Church. Yea, let the Sinners in Zion be afraid, Isa. 33. for Fearfulness will soon surprise the Hypocrite: These without Repentance must dwell with devouring Fire, and everlasting Burnings. How many times doth our Saviour say, that Hypocrites and unbelievers shall have their Portion in Fire that cannot be quenched? 5. To all Backsliders, Apostates, and abominable Revolters, Heb. 10.38. will God be a consuming Fire. But some may object and say, How can it be so, seeing God saith of himself, Fury is not in me; and that one of his chiefest Attributes is Love; Isa. 27.4. and that God so loved the World, that he gave his only begotten Son? etc. John 4.8. Answ. God is set forth as, and said to be, a consuming Fire, in respect to his Justice. God is just, as well as gracious, a righteous and severe Judge, and he will deal with Men according to the Penalties of his just Law: So that for rebelling against him, and not believing in the Lord Jesus Christ, his wellbeloved Son, his Wrath is kindled, and seizeth upon such Men. II. This terrible Doctrine of God's being a consuming Fire, may justly strike Terror into the Hearts of all ungodly Men: The Day is coming, that he will burn them up, and leave them neither Root nor Branch. III. An Use of Consolation to the Saints: This great God, that to the Wicked is a consuming Fire, to them is a loving Father, and a reconciled God. The Arm of God. Deut. 33.27. And underneath are the Everlasting Arms. Isa. 33.2. Be thou their Arm every Morning. SOmetimes by an Anthropopathy, an Arm is attributed to God, by which we are to denote his Strength and Power, because the Strength of a Man is known by the Strength of his Arm, whether it be in Labour, Fight, etc. Exod. 15.16. Job 40.4. Psal. 77.16. & 79.11. & 89.11, 14. Isa. 30.30. & 51.9. etc. Sometimes a stretched out Arm is ascribed to him; as Psal. 136.11, 12. Jer. 32.17. But here God is by a Metaphor said to be an Arm; upon which we will produce the following Parallel. Metaphor. I. THe Arm is an essential and noble Part of Man. II. The Arm is a very useful Limb or Member of the Body; what can the Body do for itself, or others, that hath no Arms? III. The Arm guards, protects, defends, and saves the Body, from many Blows, and other imminent Dangers. IV. The Arm is a very useful and ready thing to take hold of, and to bear such up that are weak and feeble. We commonly say, to such especially whom we dearly love, Take hold, and lean upon my Arm. V. The Body hath, and needs two Arms, and cannot by any means spare either of them. VI The Arm is not only ready for Defence, but also to offend those Enemies, that would destroy and ruin the Body. VII. With our Arms we embrace our Friends, and those we dearly love. Gen. 29.13 Thus L●●ban embraced Jacob, and Jacob his Sons, before he died. 'Tis a Sign our Wrath is pacified to those that have offended us; Gen. 48.10. thus Esau embraced Jacob at their Meeting. Gen 33.4. VIII. The Arms of a mighty Man are said to be very strong. Samson broke the two Cords wherewith he was bound, Judg. 15.13, 14, 16. the Cords that were upon his Arms became as Flax; and by the Strength of his Arm, with the Jawbone of an Ass, he slew a thousand Men; Judg. 16.30. and afterwards overthrew the House where the Lords of the Philistines were. IX. In our Arms we carry our weak and young Children, if they cannot go; we that way show our Care, and Bowels of Compassion towards them. X. The Arm or Hand is the Instrument of Action and Administration, 'tis that by which all our Works are performed; without Arms we can do nothing. There is a necessity of Arms, to get our Bread, and afterwards to feed our Mouths, etc. XI. A Man usually stretches out his Arms, when he calls a Child to him that hath been rebellious, whom he is willing to pardon. Parallel. I. Pour is an Essential of the Divine Being, or one of the glorious Attributes of God. II. The Power of God is very useful and profitable unto the Saints; of the same use that the Arm is to the Body, is God to Believers. III. God guards, protects, defends, and saves the Church, Isa. 4.5. Psal. 20.1. Psal. 5.11. Isa. 31.5. which is his mystical Body, from those cursed Assaults and Blows of Satan, and other Dangers they are exposed to in this World. IV. God's Power is useful and ready, to bear up and support all sincere, though weak and feeble Saints; nay, Psal. 37.23 there is none can go alone, walk and not stumble, unless God takes hold of them. Isa. 63.12. He led them ('tis said) by the right Hand of Moses, with his glorious Arm. V. We read not only of the Arm, but Arms of God: Deut. 33.27. Underneath are the everlasting Arms. There is the Arm of his Mercy, as well as the Arm of his Power; and the Church can by no means spare either of these Arms of God. VI The Arm of the Most-High is not only for Defence and Protection to the Church, but also to offend and destroy their implacable Enemies: Deut. 33.27. He shall thrust out his Enemies from before thee, and shall say, Destroy them. Psal. 3.7. Thou hast smitten all mine Enemies on the Cheekbone, and hast broken the Teeth of the ungodly. VII. God in his Arms of Grace and Mer●●y, embraces all those that submit themselves unto him in an humble and sincere manner; and by this shows that his Wrath is appeased. And Christ is said to embrace the Spouse: His left Hand is under my Head, Cant. 2.6. and his right Hand doth embrace me. As the Heart signifieth inward Love; so the Arm of Christ signifieth the Manifestation of that Love, saith a Reverend Author. Ainsworth VIII. God is mighty in Power. Who hath an Arm like the Arm of God? Job 40.9. Psal. 90.11 Eph. 3.19. Who knoweth the Power of his Anger, or who can show the Strength of his Love? There is nothing too hard for the Arm of God to do; nay, nothing is hard to him. With his Arms he will deliver his People: My own Arm brought Salvation. Isa. 63.5. With the Strength of his Arm he will dash the Wicked in pieces, and overthrow the Strong-Holds of Babylon: Ezek. 36.36. I the Lord have spoken it, and I will do it. IX. The Lord manifesteth his Bowels of Compassion and tender Care over his poor, young, and weak Children, by carrying them in his Arms: Isa 40.11. He shall feed his Flock like a Shepherd; he shall gather the Lambs with his Arms, and carry them in his Bosom. X. Without God we can do nothing; John 15.5. he it is that works and labours for the Good of his Church: Lord, Isa. 26.12. thou hast ordained Peace for us; for thou also hast wrought all our Works in us. He provides us Bread, and then feeds us also: Psal. 81.10 Open thy Mouth wide, and I will fill it. XI. God is said to stretch forth his Arms, Isa. 65.2. when he calls upon rebellious Sinners, showing how willing he is, upon their Repentance, to pardon and forgive them. Metaphor. I. THe Arm of a Man is an Arm of Flesh, and consequently may decay, grow weak, or be withered. II. The Arm of Man is short, and cannot help at a distance; such as is a Man, such is his Arm▪ and Power. III. The Arm of Man is weak, and may be beaten down by a greater Force; cannot engage or encounter with the Powers of Hell. IV. The Arm of a Man may be broke, or cut off, and so become useless. V. The Arm of Man helps but for a time; he lives not always, and so cannot help always. Disparity. I. THe Arm of God is a spiritual Arm, and so cannot decay; all the Attributes of God abide, and change not. II. God's Arm is not short; he can help and save afar off, as well as near; and Ten Thousands at once, though they live in so many Nations: Isa. 55.1. The Lord's Arm is not shortened, that he cannot save. III. God's Arm is very strong, too strong for the Mighty of the Earth; Psal. 89.10, 13. Job 40.9. what is the Arm of Man to the Arm of God? Alas! what can they do? He is able with his little Finger to crush and break them to pieces; nay he is able to destroy all the Powers of Hell and Devils in a Moment. IV. God's Arm cannot be broke, nor cut off. V. The Arms of God can help at all Times, and in every Condition; hence called the everlasting Arms. Deut. 33.27. Application. 1. IF God hath such a strong Arm, let Sinners take heed how they provoke him against them; it is a dreadful thing (you may perceive from hence) to fall into the Hands of the Living God. 1 Cor. 10.22. Do ye provoke the Lord to Anger? Are ye stronger than he? 2. If God hath such an Arm, Woe to the Enemies of the Church; this may make Babylon tremble: Rev. 18.8. Her Plagues shall come upon her in one Day, Death, and Mourning, and Famine, and she shall be utterly burnt with Fire; for strong is the Lord that judgeth her. 3. If the Church of God hath such Arms as you have heard, doubtless her Enemies shall never prevail against her; it shows forth the Security and Safety of God's People; God is able to save and deliver his Church when he pleases. 4. Why should Saints be afraid of Man, and tremble at the Arm of Flesh, who have an Arm of God to help them? Have Men an Arm like him? Job 40.9. Alas! their Power is weak and vain. There is no King saved by the Multitude of an Host; a mighty Man is not delivered by much Strength. As 'tis a great Sin to trust in an Arm of Flesh, Cursed is the Man that trusteth in Man: So 'tis a great Evil and Folly to fear what they can do. What hurt can the Arm of Man do us? They can but kill the Body, that's the most; and so far they are not able to go neither, unless God gives them Commission. 5. How soon can God, if he hath such an Arm, break the Arm of the Mighty? God can deal with the strongest Arm of Flesh. Son of Man, saith the Lord, Ezek. 30.21. I have broken the Arm of Pharaoh King of Egypt, and lo, it shall not be bound up to be healed, to put a Roller to bind it, to make strong to hold a Sword. When God breaks the Arm of an haughty King, 'tis beyond the Skill of his Surgeons to set the Bones, and make it whole again. Jer. 48.25. The Horn of Moab is cut off, and his Arm is broke. A savage Beast (saith one) cannot hurt us, when his Horn is broke; no more can a cruel Tyrant, when his Arm of Power is burst asunder. 6. If this be so, let us engage the Arm of God for us: If we can but get the Almighty to be on our side, we'll not fear what Hell or Rome can do unto us. Let us humble ourselves before him, and depart from Iniquity; let us trust in God alone, and offend him (as we have done) no more. 7. If God have such a mighty Arm, then let us all labour to trust in him. We cannot (saith a godly Minister) trust Creatures too little (as to Success) nor can we trust God too much; let us trust in God alone, and in no other Strength but his. 8. This may stir us up to the Duty of Prayer, to cry mightily in our Distresses to God for Help; let us pray in this time of Need, as the Church doth: Awake, awake, put on Strength, O Arm of the Lord, awake as in the Generations of old: Art thou not he that hath cut Rahab, and wounded the Dragon? Lord, show forth thy Might; here is another Dragon, a Romish and bloody Dragon, risen up against thy poor Church, and it is in the Power of thy Arm only to deal with him. 9 Seeing God hath such an Arm, let weak Christians pray, that he would lead them, yea, carry them in his Bosom; and let us all daily be in the Consideration and Meditation of the Strength and Power of his Arm. We little consider and fear what God can do. God compared to a Travailing Woman. Isa. 42.14. Now will I cry like a travailing Woman, etc. THis is a kind of Metaphor called an Anthropopathy, as all Places are that attribute any thing humane to God. In this Text we are to note, that his Lenity, Patience, and long Forbearance, are changed into a severe Vengeance: Because a travailing Woman, though in great Pain, yet patiently endures it, to the utmost Extremity of her Throws; and then, being overcome by the Violence of her Pangs, breaks out into Cries and Vociferation: Which most elegantly expresses the Patience and long Forbearance of God, and the Extremity of his Wrath, when provoked, Psal. 78.65, 66. Rom. 2.45. Simile. I. A Travailing Woman is in Pain, great Pain: When Pangs come upon thee like the Pain of a Woman in Travail. II. A Woman in Travail cries out; her Pains are so great she cannot refrain; her Pangs make her cry bitterly. III. A Woman in Travail strives to bring forth. IU. 'Tis not long, when great Pain and Pangs come upon a travailing Woman, e're she is delivered. Parallel. I. GOD is pleased to speak after this manner, as if he was in pain: I will ease me, saith he, of mine Adversaries, I will avenge me of mine Enemies. Isa. 1.24. The Adversaries of God seem to hurt, and put him to pain. In all their Afflictions he was afflicted: When the Foot is afflicted, the Head is afflicted. God is pleased to condescend so low, Isa. 63.9. as to sympathise with his Church; when she is pained, he is pained. II. God will visibly demonstrate (to speak after the manner of Men) how his Soul is pained and distressed for his Church and People; hence saith he, I will cry like a travailing Woman. Isa. 42.14. III. God when he stirs up himself, and begins to cry and roar, 'tis that he may bring forth Deliverance for his Church. IV. When God begins to roar in his thundering Judgements, pouring forth the Vials of his Wrath upon the Beast, and to cry like a travailing Woman, Deliverance will soon follow the Church. Use. IT shows the great Affection and Love of God to his People, the Truth and Certainty of their Deliverance, and the utter Confusion and Downfall of their Enemies. God a Shield. Psal. 84.11. The Lord God is a Sun and a Shield. Psal. 18.2. The Lord is my Shield. THis Term Shield is Metaphorically attributed to Princes and great Men, Psal. 17.10. Host 4.18. because they protect and defend their Subjects or Dependants from Injustice and Violence, as a Shield does the Body from Blows. For this reason God is called a Shield, because he protects and secures his People from the Attempts of Spiritual Adversaries, as well as Temporal. Metaphor. I. A Shield or Buckler is for Defence and Safeguard of the Body in time of Battle. II. A Shield or Buckler is not only to defend and preserve one Part of the Body, but every Part; and not the Body only, but the whole Armour also that a Man hath. Hence it was made very large, and for its largeness called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Gate or Door, denoting that which is large and broad enough to hide or cover the whole Body, and shelter it from Harm. III. A Shield is used to keep that part of the Body that is struck at by the Enemy; 'tis a movable Piece of Armour, that a skilful Hand can turn this way or that way, to take the Blow or Arrow, according as he sees 'tis directed against him. Parallel. I. GOD is the Defence and Safeguard of his Saints in all their Spiritual War and Conflicts, with the Enemies of their Souls. II. God defends every part of the Soul, he preserves our Judgements from Corruption, our Wills from growing stubborn and rebellious, our Affections from being misled and ensnared with worldly Objects, our Consciences from Defilement, and so the whole Soul from the Venom and Poison of Sin and Satan; and not only so, but he preserves and keeps our Graces from Decays and Witherings. Thou, Lord, Psal. 5.12. wilt bless the Righteous with Favour, thou wilt compass him about as with a Shield. III. God keeps off the Blows and fiery Darts of the Devil, from wounding that Part or Grace of the Soul which is in the greatest Danger. Sometimes Satan strikes at the Faith of a Christian, God presently appears by his Word and Spirit, for the strengthening of that. Sometimes the Grace of Love is struck at, God then presents immediately Divine Objects before the Soul, and shows it more and more the Baseness, Deformity, and Emptiness of this World, and thereby increases and preserves the Love of the Soul to Himself, and to Jesus Christ. Again, the Will is aimed at, some Temptations are laid to catch that: Some Commands of God cannot be obeyed without much Self-denial, because they cross us in that which our own Wills are naturally carried out very strongly to desire; so that we must deny our Wills before we can do the Will of God. A Temptation comes very forcibly, when it runs with the Tide of our own Wills, when 'tis to save our Estates, Children, or Lives, from the Danger of Enemies. What? saith the Devil, wilt thou serve God, when he thwarts thee in every thing that thou takest delight in? If thou lovest any one thing more than another, presently he must have it from thee: No Lamb in all the Flock will serve for a Sacrifice, but Isaac, Abraham's only Child, must be offered up: Gen. 22.2. No Place will content God, that Abraham should serve him in, but where he must live in Banishment from his Father's House, and all his dear Relations: Wilt thou, saith Satan, stoop to these low and contemptible Ordinances, be a Companion to these base, despised, and persecuted People? What? follow God, and yield to such hard Terms as these be? Now God directs himself straightway by his Word and Spirit, to preserve the Soul from this terrible Arrow, showing what reason there is that his Will should be done rather than ours, Mat. 19.29. and that we shall lose nothing by suffering for his sake; and so makes the Soul willing to yield to all his Pleasure, as Abraham did. And this indeed of God's being a Shield unto him, was the Motive that induced him not to fear: After these things the Word of God came unto Abraham in a Vision, saying, Gen. 15.1. Fear not, Abraham, I am thy Shield; as much as if he should say, I will defend and save thee from all the Darts and Arrows of thine Enemies. By this Shield, every Faculty of the Soul, and Grace of the Spirit is preserved. Metaphor. I. A Shield is a Defence or Safeguard for the Body. II. A Shield or Buckler cannot defend every Part of the Body at once. III. A Shield may be beaten out of a Man's hand, and be rendered wholly unserviceable to a Man. IV. A Shield can (however) preserve from Temporal Enemies only. Disparity. I. GOD is a Defence and Shield for Soul and Body both. II. God is a Buckler that saves and defends every Part and Faculty of the Soul, at one and the same time; he is an universal Cover. III. God is a Shield, that can never be rendered useless or unserviceable to a Christian that keeps close to God. IV. God is a Shield or Defence, that preserves from the Power, and cruel Assaults and Temptations of the Devil. Inferences. 1. IF God be the Saint's Shield, let them take heed that they never engage their Enemies without God. 2. This may greatly encourage the Godly in their Spiritual Warfare, they have a sure Shield and Buckler, that will never fail them. 3. Moreover it may direct them to the right use of their Shield; 'tis a great part of Wisdom to know how to defend ourselves by our Shield, from Satan's Assaults, and the Temptations of this evil World. God a Wall of Fire. Zech. 2.5. Thus saith the Lord, I will be unto her a Wall of Fire round about. I Will be unto her (that is, unto Jerusalem, or the Church of God) a Wall of Fire. This Metaphor is taken from those Fires that People make round themselves, when they are cast into a howling Wilderness, to secure themselves from fierce and devouring Beasts; and they being within the said Circle or Wall of Fire, no wild Beast dares approach them, etc. The Speech is a Metaphor; and the Epithet of Fire is added, to denote that God is the Defender of his Church, and a terrible Avenger, that will consume its Enemies, as Fire does any combustible Materials, etc. Metaphor. I. A Wall of Fire is made for Defence and Security from Adversaries, that are cruel, brutish, and merciless, as Lions, Bears, Dragons, etc. II. A Wall of Fire is a Defence and Security to People that live in a Wilderness, where they are in danger of wild Beasts, it abounding with such devouring and ravenous Creatures. III. A Wall of Fire is for Defence and Security, when there is no other Security to be had. IV. A Wall of Fire is both for Offence and Defence; it defends them that are within, and offends them that are without. V. A Wall of Fire is most amazing, dreadful, and terrible to an Enemy. VI A Wall of Fire is dangerous to attack, or approach unto; no devouring and cruel Beasts dare come near it, the Lions tremble at the Sight thereof. VII. Those that are environed round about with a Wall of Fire, are very safe in the midst of the greatest Multitudes of evil Beasts. VIII. Nothing will keep off (as Naturalists observe) cruel and devouring Beasts, but a Wall of Fire. IX. Those that are environed round by a Wall of Fire, are not only safe from Enemies, but are also thereby kept warm from piercing Cold. X. Those that see they are compassed about with a Wall of Fire, are made very fearless and courageous thereby. Parallel. I. GOD is the Defence and Security of his People from the Devil, that roaring Lion, and old red Dragon; and from wicked Men, who for their cruel, brutish, devouring, and merciless Dispositions, are compared to Lions, Bears, etc. II. God is a Wall of Fire, or such a Defence and Security to his People, whilst they remain in the howling Wilderness of this World, where their Danger is very great, there being Multitudes of brutish and devouring Men, or rather Beasts, nay, Monsters, Devils in the shape of Men, ready to destroy them. III. God is a Wall of Fire and Defence unto his People, there being no other Security for them: I looked, Isa. 63.3. and there was none to help; therefore my own Arm brought Salvation, and my Fury it upheld me. IV. God is a Defence to his Church, and 'tis He who offends and discomfits their Enemies: I will undo them that afflict thee, etc. V. God, in being a Defence, or Wall of Fire to his People, greatly amazeth and terrifieth the ungodly and brutish Persecutors; how terrible was God to Pharaoh, when he was a Wall of Fire to Israel! VI It is a very dangerous thing for any to make Attempts upon God. Who is able to stand before such a Wall of flaming and devouring Fire? Wicked Men are compared to Briars and Thorns; and who would set them, saith God, Isa. 27.4. against me in Battle? The Devils themselves tremble before his Sacred Majesty. VII. Those that are surrounded about on every side, by the Power, Wisdom, and merciful Providences of the Almighty God, this great Wall of Fire, need not fear Devils, nor brutish Men, though never so cruel and bloody. VIII. Nothing can keep off cruel and merciless Men, from making a Spoil of God's Church, but God himself: Conscience cannot, the Cry of the Widow and fatherless Children, no, nor the Fear of Hell. Therefore God walls his People round about in a wonderful manner, that Men cannot find, nor come at them. IX. Those that have God for a Wall of Fire, are secured from all the cold Blasts of Sin and Temptation, are sweetly refreshed and comforted; for such is the property of this Wall of Fire also unto them. X. Those that see they have God as a Wall of Fire round about them, are thereby made very valiant and courageous, saying, I will not fear what Man can do unto me, etc. Metaphor. I. A Wall of Fire is made of outward Materials, viz. Wood, or such like Fuel. II. A Wall of Fire properly is to secure the Body from ravenous, wild, and devouring Beasts. III. A Wall of Fire may be quenched, or for want of Fuel go out; and so those that were secured by it, may be exposed and laid open to the Rage of cruel and merciless Beasts. Disparity. I. GOD, who is said to be a Wall of Fire for defence of his People, is the Maker of all things: By him all things were made, etc. II. God is a Wall or Defence, to keep safe and secure both Body and Soul, not only from wild Beasts, but also from cursed Men and Devils. III. This Wall of Fire can never be quenched, nor go out; whilst there be any wild Beasts, and devouring and bloody Persecutors in the World. This Fire will burn, and be a Wall to the Godly, let the Devil and Rome do what they can; the Church of Christ shall never be left to the Rage of Papal Fury. Inferences. 1. FRom hence we may note an Use of Terror to wicked Men: Their cruel Attempts upon the Church of God will prove their Ruin; they will get nothing thereby, but a feared and wounded Conscience; this Fire will devour them. 2. We may see how God is pleased to represent wicked Men; doth he not intimate to us by this Metaphor, that they are no better than ravenous Beasts? 3. What great Folly doth this demonstrate to be in the Hearts of the Adversaries! Will they, who are but Briars and Thorns, set themselves against the Great God, who is a consuming Fire? 4. It also shows the infinite Love and Care of God to his Saints. 5. In what Safety do the Godly dwell! Let the Beasts roar, and tear and gore one another, whilst God's People are thus defended and preserved from their Rage and Cruelty. Object. But some may object and say, How is God said to be a Wall of Fire to the Church? etc. Answ. It may have respect to his Divine Attributes, as Wisdom, Power, Goodness, Truth, Faithfulness, Justice; by which he preserves his Church and People, through his glorious Providences, in this World, as thereby he defeats their Enemies. God a judg. Gen. 18.10, 25. Shall not the Judge of all the Earth do Right? Psal. 58.11. Verily he is a God that judgeth in the Earth. Psal. 82.1. God standeth in the Congregation of the Righteous, he judgeth among the Gods. GOD is really and properly a Judge, for he is the Judge of all the World, and therefore he is not brought here under the Notion of a Metaphorical Judge: But in regard this Term seems to be allusive to Earthly Judges, we think it may not be unprofitable to draw a Parallel, for the Edification of the Reader. As there is nothing more frequently attributed to Almighty God in the Holy Scriptures, than the Title of Judge; so there is scarce any Attribute or Action of the Most High grounded upon more Reason: Of which take this following Account. 1. There is in the World, viz. on the whole Earth, a great and mighty People, for Number like to the Stars of Heaven, or Sands by the Sea-Shore. 2. There this numerous People are almost as various in their Humours, as they are in their Numbers, Ages, Sizes, and Complexions: 'Tis very rare, if not impossible, to find two that in all Points do exactly accord. 3. That this numberless Multitude are all addicted to run bias to a particular thing called Self-love; and this too from an indissoluble Principle or Impression of Nature: 'Tis natural for all Men to love themselves. 4. That after they are grown up to some degree of Ripeness and Maturity, they have ready prepared to their Eyes the bad Examples of ill-living Souls, which too often have too great an Influence upon green and tender Plants, to wind them into extreme and irregular Designs and Motions. 5. There is, by Divine permission, a most troublesome and pernicious Adversary, suffered to range up and down the whole Earth, to try his Art and Skill, how far he can prevail to bring this vast Body into Tumult and Disorder; and 'tis not seldom that he doth prevail, to divide not only Emperors, Kings, Princes, Judges, Nobles, and Peasants; but Dukedoms, Principalities, Cities, Corporations, Villages, Families, Brothers, Sisters, Husbands, Wives, Fathers, and their own Children. Now these things being premised, what unspeakable need is there of one supreme and universal Judge, to curb Exorbitancies, to umpire, decide, and put a period to Dissensions! Without whose Moderation, the World would be intolerably perplexed, harrassed and plagued with perpetual and endless Wars, Broils, Disorders and Confusions; and would hardly keep its station for any long Period of Time. For the moderating and preventing of all which, the God of the whole Earth hath undertaken to associate with the Rulers, and to judge amongst the Gods: In which Passage he is represented to us by the Similitude of a Judge, which carries a lively Figure and Resemblance of the Supreme Lord of the whole Earth, and that in these divers respects following. Earthly judg. I. IT appertains to a Judge to be good, and the best of Judges are so. Moses was advised to choose thus by his Father Jethro. The Desire and Fruit of the Righteous is good. Prov: 11.23, 30. II. It appertains to a Judge to be wise and prudent, or, as Jethro words it, Exod. 18.21. to be able. A foolish Ruler is a Shame and Reproach to any Nation or People; and there is not a more uncomely Sight in the World, than to see a Fool upon the Throne of a Kingdom, or Judgment-Seat. III. It appertains to a Judge to be a Man of Knowledge, and well-skilled in the Laws and Statutes of a Kingdom, because he is to be the Expounder of the Law to the People. IV. It appertains to a Judge to be a Man of Prudence, not only for the settling of right Methods, but to do Justice in a fit season. V. It appertains to a Judge, to have good and right Laws to judge the People by, that there may be no cause of Grievances or Complaints. VI It appertains to a Judge to be impartial, and judge uprightly; not to know the Faces of any in Judgement, not to be corrupted by flattering Words, nor biased by Bribes, nor misled by the Place and Dignity of Persons, of what rank or quality soever they be. VII. It appertains to a Judge, to be just and equal in the proportions of Punishment and Severity, not lay any beyond due Desert, nor favour, when there is no reason for it. The Reward of Murder, Treason, Rebellion, Witchcraft, Blasphemy, is not to be given to petty Offenders. VIII. It appertains to a Judge, to take nothing upon Trust, but to be satisfied that Matters are true. A Judge is not to act doubtfully, but see the Offender be clearly cast before he give Sentence. IX. It appertains to a Judge, upon due Proof and Trial, to pass a definitive Sentence: If one Man sin against another, the Judge shall judge him. X. It appertains to a Judge to be firm and steady to the Rules of Law and Justice, as immovable as a Rock, a right way. XI. It appertains to a Judge to consider the Cause of the Poor and Needy, to plead for the Widow and Fatherless, and them that have no Help, and deliver them out of their Distress, where Justice calls for it. XII. It appertains to a Judge, to have a People under him to be judged. XIII. It appertains to a Judge to be provided of Officers to execute his Sentence, else Judge and Law are of little signification; for according to the old Maxim, Execution is the Life of the Law. XIV. It appertains to a Judge, to be feared, and had in reverence. XV. It appertains to a Judge, to be clothed or arrayed with Majesty and Terror. XVI. A Judge hath power to reprieve or suspend the Execution of a Sentence. XVII. It appertains to a Judge to give Orders for Execution, to deliver to the Officers when Sentence is past. XVIII. It appertains to a Judge to punish Officers, if they exceed their due Bounds in punishing others. XIX. It appertains to a Judge, to vindicate his own Honour, and the Justice of the Law he executes. XX. It appertains to a Judge to mix Mercy with Judgement, where the Case will fairly admit of it. XXI. A Judge in this World hath others to plead before him, as Counsel or Advocates for the Prisoner, to extenuate the Crime, and plead the Privileges allowed by Law. XXII. It appertains to a Judge in this World, to have not only Rules of Law, but a Register of bypast Actions, that he may know what to do, if like Cases fall in future Times. XXIII. A Judge usually hath great Attendance to bear him Company in the Time of Judgement. XXIV. A Judge, when he peremptorily passeth Sentence, doth not recede and go back; the Sentence past abides. Heavenly judg. I. THis God is by way of Eminency, he is essentially good, good without any mixture of Evil. He is originally good; there is no Good in the whole Universe, but what he is the Root, Spring, and Fountain of. There is no Evil to befound in him; and as Seneca, he can do no evil nor hurtful thing. He is Good in the Abstract, Goodness itself. 1 Chron. 16.24. Psal. 25.8. Psal. 119.68. II. This God is, beyond comprehension or expression; for all the Angels receive their Wisdom from him, all the Emperors, Kings, Princes, Nobles, and Judges of the Earth: In him are all the Treasures of Wisdom, and therefore called, Wisdom past finding out. III. God, the Judge of all the Earth, is a God of Knowledge: Known unto the Lord are all his Works from the Beginning. He gives Knowledge to the Simple, and makes the Foolish of an understanding Heart; he makes known unto Men the great things of his Law; his Spirit searches into all Mysteries; he gives Skill in all Arts and Sciences, and there is no searching of his Understanding: When he undertakes to dispute, none can answer him one of a Thousand. IV. In this the Lord, the great Judge, is beyond comparison; for he dwells with Prudence, and finds out Knowledge of witty Inventions; his Ways are perfect altogether. His Actions are so fitly timed, that he doth nothing out of season: 'Tis in due season he delivers the Needy, avengeth the Cause of his Elect, and plentifully rewards the proud Doers. V. The chief Judge of all the Earth hath an ancient Statute-Book, that is suited to all Times and Seasons, to all Ages, Sexes, Conditions, and Constitutions of Men whatever: Every part of it is tried and proved, and found to be a perfect Law, in which are contained wondrous Things, Psal. 19.7. Psal. 119.1 Psal. 119.142. ever free from Deceit and Falsehood. 'Tis marvellous pleasant and refreshing, sweeter than Honey, or the Honeycomb; the Delight of good Men; a sure Guide to them in all their Ways; and none of its Commands are grievous, but all Duties required by it are reasonable. VI In this there is none so holy and upright as the Lord, who is no Respecter of Persons, hates flattering Words, and giving of Bribes; will spare none for the Dignity of their Birth, or Antiquity of their Lineage; but will do Justice according to Right and Law, whether it be upon Angels, Emperors, Kings, Princes, Priests, Prophets; his Church, that are his professed Friends, as well as upon the World, his professed Enemies. He will destroy his own anointed Ones, if they stand in opposition to Justice and Equity. Cities, Kingdoms, Towers, Temples, all shall fall, rather than Law and Justice be justled out of place. He spared not Angels, overthrew Kings, mighty Kings, with Kingdoms and Nations, Pharaoh King of Egypt, Og King of Bashan, Nabuchadnezzar King of Babylon, Darius' King of Persia, and Alexander King of Greece; Herod King of Judea; Jerusalem and Samaria, with both their Kings. When once they come to be laid in the Balance, and the Lord enter into Judgement with them; when he ties Judgement to the Line, and Righteousness to the Plummet: Noah, Daniel, and Job shall not save, when Truth, Law, and Justice calls for a cutting off. He will by no means spare the Guilty, when the Time of Forbearance is expired. VII. Of this no Man shall have wherewith to accuse God, for he will not do more than is right, that Man should enter into Judgement with his Maker; nay, he will rather make abatement, than over-do. And this hath been owned in his Act of Judgement: Thou hast not dealt with us according to our Iniquities. VII. In this case the Lord our Judge hath sufficiently approved himself; first, in respect of the Old World; secondly, in respect of Sodom and Gomorrah, where he would take nothing upon Trust, but come down himself, to see if things were so bad as they were represented to him. And for Israel and Judah, their Sins did testify to their Face, before he did execute Judgement upon them. Hosea 5.5 IX. To this in respect of God 'tis said, In the Day thou eatest thereof, Gen. 2.17. thou shalt surely die. Gen. 6.7. I will destroy Man from the Face of the Earth; and 'twas done. Pharaoh and his Host, that thou hast seen this day, thou shalt see no more for ever. Because thou didst not restrain thy Sons, I have rejected thee from being a Priest. Because thou hast caused my Name to be blasphemed, the Sword shall not depart from thy House. Because Nabuchadnezzar was lifted up with Pride, he shall be driven from his Throne. Dan. 4.25. & 5.22, 23. Because his Son did not humble, but harden his Mind, his Kingdom was numbered, finished, and translated to the Medes and Persians. X. As for God, his Way is not only perfect, and his Word tried; but he is of one Mind, and there is none can turn him, in a Case of Right, Truth, and Justice. His Council shall stand; for he is not as the Son of Man, that he should repent. With him is no variableness, Isa. 46.10. Mat. 3.6. Heb. 13.8. Jam. 1.17. nor shadow of turning. He is the same yesterday, to day, and for ever. He changeth not, will not alter the thing that is gone out of his Mouth. XI. In this Jehovah is not behindhand, for he is a God with whom the Fatherless find Mercy, Host 14.3. pities the Poor when he sees they have no Helper, breaks the Teeth of the old and young Lion, smites the Enemy upon the Cheekbone, Psal. 4.7. avengeth their Cause when they cry to him, and hath destroyed them, and their Posterity, who made long Prayers to devour Widows Houses. XII. The Almighty hath a great and mighty People under him, even all the Inhabitants of the World, Europe, Asia, Africa, and America. He is God of all the Kingdoms of the World, Psal. 24.1. Psal. 98.9. and Judge of the whole Earth. XIII. In this our high and mighty Judge doth overmatch all other Judges; for he is provided with Legions of Angels, all ready to observe his Dictates, and obey his Commands. The Devils are all subject to him; so that if he say, Go, they go; Do this, and they do it. Millions of Men are under his Influence; and as many Fowls of the Air, Beasts of the Field, and creeping Things of the Earth, to do his Will, to execute his Judgements; when he speaks the word, or lifts up his hand to them. They shall invade the Courts of Kings, enter the Chambers of Princes, fetch Emperors off their Thrones, bring them to Chains, Blocks, and Gibbets, when he passes Sentence, and gives Orders to do it. XIV. God is to be feared, not only as a Creator, who can annihilate and dissolve, make Men cease to be; as a Father, who can love and rebuke; as a Lord, who can command, and give Orders: but as a Judge, who can punish in this World, 1 Tim. 5.24. and bring men's Sins beforehand to Judgement. XV. With God is terrible Majesty, Job 37.22. and he rideth upon the high Places of the Earth. XVI. God doth often reprieve and put off the Execution of Sentence, so that Delinquents are not speedily executed, but a Time given them to consider their ways. Gen. 6.3. The old World had one hundred and twenty years given them, before Judgement was executed. Judea, Jerusalem, and Samaria, continued a long time, before the Fury of the Almighty broke out upon them. XVII. God sometimes gives Orders to Angels to punish, and execute his Sentence, when Men are out of the reach of human Hands; as in the case of Nabuchadnezzar, the Host of the Assyrians, and Herod the King. Tho great Men join hand in hand for Wickedness, Act. 12.23 yet shall they not go unpunished. XVIII. God will punish those that himself employs, in case they exceed their Commission in any case that concerns his Act of Justice. He punished Assyria and Babylon, Isa. 47.6. for going beyond their Bounds in his own Works of Judgement against the Jews. XIX. God, the great Judge, doth vindicate his own Honour, and the Justice of the Laws he executes, by giving Liberty to the People to testify against him, Jer. 2.5. Ezek 18.25. if they have wherewith to accuse; and demands of them what Evil their Fathers have seen in him; requires them to testify to his Face, if his Ways are in any point unequal. XX. God, when he comes forth in a way of Judgement, doth not execute the fierceness of his Wrath; he is far from rendering to Men more than they deserve; he doth not reward according to their full demerit, Hab. 3.2. but in the midst of Judgement remembers Mercy. XXI. God hath assigned an Advocate to plead, before he proceeds to Judgement. If any Man sin, 1 Joh. 2.2. we have an Advocate with the Father. XXII. God hath not only made Laws, and published them, and will judge Men for wilful and reiterated Rebellions; but keeps a Register for the great Day, to be then opened; as it is written, Some men's Sins go beforehand to Judgement, and they that are otherwise cannot be hid. The Judgement shall sit, and the Books shall be opened, and the Dead shall be judged out of those things which are written in the Books. XXIII. God never judges alone: The Son is with him, the holy Spirit is with him; the Angels, and whole Court of Heaven do acquiesce in the Judgements that he executes. XXIV. God, when he peremptorily pronounces Judgement, without reserve, it stands, and must abide. If he say, Pharaoh and his Host shall be seen no more for ever; Babylon, the Glory of the Chaldean Kingdom, shall be overthrown; Israel shall be removed; the Land shall be forsaken of both her Kings: If he publish the Decree, there is no changing his Determinations; his Judgement is like the Laws of the Medes and Persians. Abraham cannot save Sodom; nor Noah, Daniel or Job, Judah and Israel; but when a Decree of Judgement is gone forth, they must die by the Sword, For the Mouth of the Lord hath spoken it. God an Hiding-Place. Psal. 32.7. Thou art my Hiding-Place, thou shalt preserve me from Trouble. Psal. 119.114. Thou art my Hiding-Place, etc. SEcret Place, as Mr. Ainsworth renders it; a Phrase alluding to some Den, Cave, or secret Chamber, where Men have found, and may find Safety in Times of Danger; according to what is said, Isa. 26.20. Come, my People, enter thou into thy Chambers, and shut thy Doors about thee; hide thyself as it were for a little moment. The Saints of old hid themselves in Dens, in Caves, Mountains, and Wildernesses, from the Rage of Men, Heb. 11.38. were sometimes sheltered by the Providence of God, when there was a general Combination against them; therefore called God's hidden Ones, Psal. 83.3. because covered by him, when Edom, the Ishmaelites, Moab, and the Hagarens, Gebal, Ammon, and Amalek, the Philistines, with the Inhabitants of Tyre, took crafty Counsel, and consulted Mischief against them. And in as much as Hiding-Place is a borrowed Speech from a Rock, Mountain, Cave, or Den, secret Chamber, or Place of Shelter; we may consider the Conveniency of the Metaphor, and bring in a Parallel from God. Metaphor. I. AN Hiding-Place is usually a strong Place; Men will not adventure themselves in it, or think themselves safe, without some considerable Strength. II. An Hiding-Place is an invisible and obscure Place, not known to every Body, a Place that Enemies have much ado to find. III. An Hiding-Place is a Covering or Shelter from many Evils; from the scorching Heat of the Sun, the blustering Storms of Wind and Hail. IV. An Hiding-Place frees from Fear, and much abates the Hurries and Discomposures of the Mind, because Men do imagine themselves safe, when they have taken Sanctuary in some secret Rock or Cave. V. An Hiding-Place doth disappoint the Enemies, who please themselves in the thoughts of preying upon the Righteous; as Pharaoh said of Israel, My Lust shall be satisfied! The Enemies of David cry, Let us persecute his Soul, and take it. Aha! thus would we have it. Parallel. I. GOD, the good Man's Hiding-Place, is a strong God, as a Rock in time of Need, nay, as the Shelter of a great Rock, as the Security of many Rocks: Isa. 33.6. His Place of Defence shall be the Munition of Rocks. He is as a Place built on purpose for Safety. The Name of the Lord is a strong Tower, Prov. 18.10. Psal. 24.8. Psal. 61.3. the Righteous run into it, and are safe. He is hence said to be the Almighty, the Lord strong and mighty; a strong Rock, Psal. 31.2. Strong Habitation, Psal. 71.3. Strong Refuge, v. 7. Strong Lord, Psal. 89.8. Mighty in Power, Isa. 40.26. II. God is an invisible Being in respect of his Essence: Joh. 1.18. chap. 5.37. chap. 6.46. Col. 1.15. 1 Tim. 1.17. Heb. 11.27. Exod. 15.9. Psal. 3.2. Esther 3.9. Psal. 37.12 Jer. 3.23. No Man hath seen God at any time. No Man hath beheld his Form, or seen his Shape. He is the invisible God, etc. He is invisible also as he is his People's Hiding-Place: Pharaoh saw not the Covering Israel had, when he said, I will pursue, I will overtake, my Hand shall destroy. The Enemies of David saw not the Cave, the Rock, his Hiding-Place, when they said, There is no help for him in his God. Haman was unacquainted with this Covering, when he designed Destruction to all Israel. The Wicked plot against the Just, because they know not where their Safety is. In the Lord our God is the Salvation of Israel. III. God is no less a Covering to his People, than the best of Hiding-Places have been, or are unto any People. He secures from the Hurt of Persecution, when Men rage, and rise up against them. He secures from Satan's Temptations, as well when he appears like a Serpent, as when he acts like a Lion, or great red Dragon. So that not only David, and the Old-Testament Church, could say, Had not the Lord been on our side, when Men rose up against us, Psal. 124.1, 2, 3, 4. Psal. 68.20 we had been swallowed up quick. He breaks the Head of Leviathan, and gives it for Meat to the People inhabiting the Wilderness. But even the Church now may say, He that is our God is a sure Hiding-Place, a God of Salvation. IV. This Advantage is most eminently enjoyed by the Godly, who have made God their Sanctuary and Hiding-Place; they are freed from the Fear that wicked Men are surprised with; their Hurries and Discomposures are much abated. As 'tis said of Moses, Heb. 11.27. Psal. 116.3 Psal. 91 5. Psal. 112.7, 8. Psal. 3 6. He feared not the Wrath of the King. And David saith, At what time I am afraid, I will put my Trust in thee: I will discharge myself of Fears and Discomposures, and account myself safe in God, my Sanctuary and Hiding-Place. I will not fear what Man can do unto me, though Ten Thousand compass me about. In the Name of the Lord there is strong Confidence— not Fear, when evil Tidings come, Psal. 112.7. V. God hath throughout all Ages, as the Hiding-Place of his People, disappointed their Enemies, and secured than from being a Prey to their Teeth. He saved Israel, when Pharaoh pursued them. Exod 14.30. He saved David, when Saul hunted him, like a Partridge upon the Mountains. He destroyed the Host of the Philistines and Assyrians, when their Expectations were very high. He frustrateth the Tokens of Liars, and makes Diviners mad, by catching the Wise in their own Craftiness. In the things wherein they deal proudly, he is above them. For Disparities see Rock, and Strong-Tower, Inferences. I. IF God be an Hiding-Place, then let all Godly Men fly to him in Times of Trouble and Danger, by Faith and Prayer. Thus David, Psal. 143.9 Deliver me, O Lord, from mine Enemies, I fly unto thee to hide me. There is Reason for it, for good Men cannot be secure without him: 1. Because weak themselves. 2. Are pursued and hunted after by potent and subtle Enemies. II. Let them that have taken God for their Hiding-Place, abide in him; for in him there is Safety, and no where else. 'Tis vain to trust in Men, or put confidence in Princes; to look for Safety from the Hills, or Multitude of Mountains: For in the Lord alone is the Salvation of Israel. THE Second HEAD OF Metaphors, Allegories, Similes, Types, and other borrowed Terms, RESPECTING The Lord jesus Christ, The Second Person in the Glorious Trinity. Christ a Mediator. 1 Tim. 2.5. For there is one God, and one Mediator between God and Men, the Man Christ Jesus. Heb. 12.14. To Jesus the Mediator of the new Covenant. THe Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is thought by Erasmus to be peculiar to the Scripture, as being not elsewhere used; and doubts whether it should be rendered Mediator, Reconciler, or Intercessor. The Term, as applied to Christ, is borrowed from Persons, whose Office it is to reconcile such Parties as are at variance, being as it were in the middle betwixt both, soliciting the Cause of each to the other, till they bring them to Concord or Agreement. 'Tis thus defined by Illyricus: Mediator is dicitur, qui inter duos parum inter se congruentes, aut etiam sibi invicem Hosts, medius est, & utriusque nomine cum altero agit, promovens conciliationem, etc.— Quique tamdiu apud utramque partem alterius nomine laborat, donec eas in consensum & pactionem deducat. The Term is applied to Moses typically, Deut 5.4, 5. with Gal. 3.19. but really and antitypically to Jesus Christ, Heb. 12.24. Col. 1.20. Rom. 5.10, 11. 1 John 2.1. A Mediator. I. A Mediator implies a Difference between two Parties. Gal. 3.20. II. A Mediator properly signifies a Midler, or middle Man, a Reconciler. III. A Mediator oftentimes is appointed to make up Differences, that arise between two Parties upon Breach of Covenant. IV. A Mediator must be a Person willing to undertake the great Work and Transaction of making Peace. V. A Mediator ought to be an indifferent or impartial Person, free from all Exceptions. VI A Mediator ought to be a Wellwisher to Peace, a Person that loves it, and longs after it; nothing being more acceptable to him, than to be a Peacemaker. VII. A Mediator must have the great Transaction of making Peace committed to him, or be invested with full Power and Authority to do it. VIII. A Mediator ought to be a condescending Person, not to have his own Will to be done in any respect, further than the Nature of the Cause will require it. IX. A Mediator is not chosen, unless there appear great need of it, and that the Business cannot be accomplished otherwise. X. A Mediator must be fitly qualified for this Work; a Person very wise, and for Justice, and yet greatly inclined to Mercy; that so he may every way answer the Requirement of each Party, so far as is necessary. XI. A Mediator must be faithful, seeking the Interest, Right, Honour, and Weal of both Parties. XII. A Mediator many times meets with great Trouble and Difficulty, in undertaking the composing of some Differences. XIII. A Mediator ought to be endued with much Patience, Meekness, and Long-suffering; not only bearing Frowns from one Party, or the other, but also in his long waiting upon either of them, to yield to Terms of Peace offered to them. XIV. A Mediator must be undaunted and courageous, unwearied, not tired out, nor let the Work fall. XV. A Mediator should be mollifying, that is, of so pacifying a Temper, as to labour for such Mediums, that the Streams of strict Justice may run in a way of Mercy, especially (considering the Weakness and Impotency of one Party) for Peace sake. XVI. A Mediator hath usually a set Time prefixed, finally to finish and accomplish his Work. XVII. A Mediator makes use of strong and powerful Arguments, to bring the adverse Party to Terms of Peace and Friendship. XVIII. A Mediator, whose Mediation is rejected, (after long Patience) leaves the offending Person open to the Severity of the Law. XIX. A Mediator is made sole Judge in those great Matters he is chosen about, and is to make righteous Decision between Party and Party, and to give the definitive Sentence at last. XX. A Mediator, after he hath done and finished his Work of Mediation, gives up his Trust, and ceaseth to be a Mediator any more in that Affair. XXI. A Mediator leaves no Liberty of Appeal, after he hath passed the definitive Sentence. Parallel. I. SIn made a great Breach between God and Man: God is angry with the Wicked every day. Psal. 7.11▪ Hence by Nature Mankind are said to be the Children of Wrath. Eph 2.3. Rom. 8.7 The carnal Mind is Enmity against God. II. Jesus Christ is a Mediator between God and Man. He is not only God, 1 Joh. 1.2▪ but Man; not only Man, but God: a blessed Reconciler of Man to God, Gal. 4 4, ●● and of God to Man. III. The Difference originally that is between God and Man, did arise from Man's breaking God's Covenant. Isa. 24.5. God and Man were in Peace and Concord, whilst Man stood in the State of Innocency; but when he fell, Heb. 8.9. Christ came to make up that Breach. IV. Jesus Christ was willing to undertake the Work of Mediator, to make Peace between God the offended Creator, and Man the offending Creature. Lo, I come to do thy Will, O God. Heb. 10.7. V. Jesus Christ is a Person free from all Exceptions whatsoever. God approved of him, Acts 2.22. and Man hath no cause to except against him, but chose to be abundantly thankful to God for choosing him to this Work and Office, because none else could be found in Heaven or Earth; None able to open the Book, and lose the Seals thereof, but Herald Rev. 5.5, 6. VI Jesus Christ is called the Prince of Peace; never did any give such clear, full, Isa. 9.6. and undeniable Proofs and Demonstrations of his being a Wellwisher to, Eph. 2.15. and Lover of Peace; witness all he did and endured, or passed through, from first to last, that he might accomplish this Work of making Peace. VII. God hath given Christ full Power and Commission to accommplish this Work of Mediatorship. He is anointed and ordained to be a Prince and Saviour. All Power is given to me in Heaven and in Earth. Him hath God the Father sealed. Mat. 28.18, 19, 20. John 6.27. VIII. Christ showed himself to be of a marvellous condescending Spirit: Who being in the Form of God, Phil. 2.5, 6, 7. thought it no Robbery to be equal with God, but made himself of no reputation, etc. He for our sakes became poor, 2 Cor. 8.9. that we through his Poverty might be made rich. I came down from Heaven, not to do mine own Will, Joh. 5.30. but the Will of him that sent me. Not my Will, but thy Will be done. Joh 6 38. IX. There was great need of, or it was very necessary that there should be a Mediator betwixt God and Man. First, On God's part. Secondly, On the Creatures part. First; On God's part it was necessary, in respect of his own Glory. 1. In respect of the Glory of his Wisdom. This of bringing forth and ordaining a Mediator, was the marvellous Contrivance, and the highest Manifestation of Divine Wisdom: for hereby a way is found to reconcile Justice and Mercy, 1 Cor. 1.2 1 Cor. 2.7. Rom. 3.26 and make them meet together in sweet Harmony; that the Punishment of Sin might be borne, and yet the Sinner pardoned freely in a way of Mercy. Hence (as the Apostle showeth) the manifold Wisdom of God is made known by the Church, according to the eternal Purpose, Eph. 3.10, 11. which was purposed in Christ Jesus our Lord. 2. It was for the Glory of his Mercy and Goodness, which moved Wisdom to seek out and provide this blessed Mediator, and glorious Means of Reconciliation, when God might justly have left fallen Man, as he did the fallen Angels. Moreover, this of a Mediateur shows us, that God must be dealt with in a way of free Grace, Entreaty, and Request. Hence we read, how fervently Christ prayed and interceded for us, yea, what strong Cries and Tears he offered up in the Days of his Fiesh. Joh. 17.20. Heb. 5.17. Whatsoever blessed Relief, Pardon, Peace, etc. Mankind receives, 'tis wholly in a way of Mercy and free Grace, through the Mediation of the Lord Jesus Chriist. By Grace ye are saved. God so loved the World, that he gave his only begotten Son. Eph. 2.8. Joh. 3.16. 3. It was for the Glory of his Justice, which must be dealt with in a way of Satisfaction; Grace will be dealt with in a way of Entreaty, saluâ Justitiâ: Therefore the Covenant is established in the hands of a Mediator, that is able to lay down a Price or Ransom: That so God might be just, 1 Tim. 2.6. Rom. 3.24 & 5.6. Rom. 8.32 and the Justifier of those that believe in Jesus. Nay, when the Lord Jesus undertook on our behalf, to come up to the Demand of Justice, 'tis said, God spared him not, but delivered him up to Death for us all. He bore our Sins in his own Body on the Tree. 4. The Sovereignty of God is manifested in its Glory, 1 Pet. 2.24 that through a Mediator he is pleased to extend Mercy to Mankind, when none is afforded to the Angels that sinned; and that Jesus at his Command should lay down his Life for the Sheep. Joh. 6.38. ch. 10.18. 1 Joh. 3.8. 1 Cor. 1.24 5. It magnifies the Glory of God's Power and All-sufficiency, who can raise up and restore Man to greater Happiness than ever he had before his Fall, when Devils and Sin had done their worst. 6. The like might be said of the Holiness, Patience, and Faithfulness of God, etc. Moreover, this Undertaking adds to the Glory of Christ Jesus, who is the Mediator himself; God had hereby a design to greaten the Name of his Son, the second Person of the Trinity, in our Nature. 1. In that he is constituted (by undertaking in this honourable Office) King, Priest, and Prophet. Mat. 28.18, 19 Acts 5.31. Joh. 5.27. Eph. 2.14. Rev. 1.18. Joh. 3.35. Joh. 17.2. Joh. 5.23. Heb. 12.2. 2. In respect of that great Power which is given to him, to make Peace between God and Man; to have the Keys to open and shut; and to give eternal Life to as many as he pleaseth, or are given by the Father to him. 3. Nay, his Glory shines forth herein to such a degree, that 'tis the Duty of all Men to honour the Son, as they honour the Father. 4. Christ hath hereby the Honour of accomplishing the whole Affair, being Author and Finisher of our Faith and Salvation. Secondly; In respect of Man, there was great need of such a Mediator. 1. God would not treat with Sinners upon any other Terms. There is no Knowledge of God which is saving, nor Union with him, without a Reconciliation. You that were sometimes afar off, are made nigh by the Blood of Christ. Eph. 2.13. Mat. 11.27 Neither knoweth any Man the Father, save the Son, and he to whomsoever the Son will reveal him. 2. Without a Mediator, to atone and make Peace between the Father and us, there is no Communion with him: Can two walk together, unless they are agreed? Amos 3.3. Joh. 8.22. Nor Eternal Life: Such as are without Christ, and without God, must die (that is, be damned) in their Sins. X. Christ was every way qualified and fitted for this Work. He was not only wise, but the Wisdom of God; 1 Cor. 1.24. Rome, 3.26 Joh. 10.15 much for Justice, but yet inclined to Mercy, and Pity to the Poor. And then again, how was he fitted by his being God? 'Tis from the Worth and Excellency of his Person, Isa. 53.12. Mat. 3.17. 1 Pet. 1.19 that the Price comes to be satisfactory. Besides, had he not been God, as he could not have expiated Sin, so he could not have overcome Death, and other Enemies he was to encounter with, that he might accomplish our Redemption. 2. He must be Man, because he is to plead for us, and be sacrificed on the Cross in our stead; he must bleed, as well as intercede for Man; Heb. 9.22. For without shedding of Blood there is no Remission. He must be Man, that he might be one with us, that his Righteousness might by Imputation be ours; and that he might receive the Spirit for us, Joh. 17.10 Gal. 4.4, 5. Heb. 9.15. and we from him who is the Son, receive it with the Adoption of Sons, and thereby be sure of the eternal Inheritance. 3. He must be God and Man in one Person: A Mediator is not a Mediator of one, but God is one. And by this Means he is fitly qualified for his Office. Gal. 3.20. He must be a Person at an equal distance from, and drawing near and allied to both Parties; having Interest in, and participating of the Nature of each. Hence it is thought that he is called our Dayman, (or Kinsman) that lays his hands on both. Job 9.33, — Having access unto them; knowing what will stand with the Honour of the one, and be for the Relief and Profit of the other. XI. Christ is faithful both to God and Man, greatly for the Honour of the one, and as much for the Comfort and Salvation of the other. He is said to be faithful to him that appointed him. And in respect of Man he is called, Heb 3.2. Heb. 2. 1ST. a faithful Highpriest. XII. Jesus Christ met with much Trouble in the Days of his Flesh, in managing our Business as Mediator, from the Devil and wicked Men. He found the World very averse to accept of Terms of Peace; and not only so, Mat. 4.1, 2, 3, 4. but they offered violence to him, and grievously abused him. XIII. Jesus Christ was meek, Mat. 11.28, 29. and lowly in Heart; he patiently bore the Hiding of his Father's Face. How quietly did he bear and endure the Punishment due to us for our Sin? notwithstanding we esteemed him not, Isa. 53.3. but hid our Faces as it were from him. He was oppressed, he was afflicted, yet he opened not his Mouth. Isa. 53.7. He patiently waits upon poor Sinners. XIV. Jesus Christ, as he was potent, so he was of a very courageous and undaunted Spirit: He shall not fail, Isa. 42.4. nor be discouraged, till he hath set Judgement in the Earth. XV. Jesus Christ was a pacifying Mediator; for instead of a personal Satisfaction from the Sinner, God accepts of his Mediation: He was made Sin for us, 2 Cor. 5.21. who knew no Sin, that we might be made the Righteousness of God in him. Instead of an inherent Righteousness, Rom. 9.32. Rom. 4.5. Heb. 8.12. God accepts of a Righteousness imputed; and accepts of Sincerity instead of a perfect keeping the whole Law; and through his Mediation obtains pardon for human Frailties. XVI. Jesus Christ, our Mediator, hath a Time set him, to finish his Mediatorial Kingdom and Office, 1 Cor. 15.28. which will cease at the end of the World, when all the Elect are gathered in. XVII. Jesus Christ, our Mediator, uses most weighty and powerful Arguments, such as in the Word of God set forth the Excellency of his Person, the Preciousness of his Blood; the Oath, Covenant, and Promises of God; the miserable Condition of Man, etc. XVIII. Jesus Christ, when he is rejected, Rom. 9.22 Heb. 10.26, 27. Joh 3.36. after his long Patience and Forbearance, will leave all offending and impenitent Sinners to the Severity of the Law and Wrath of God. XIX. Jesus Christ is ordained sole Judge, by the Father, of the Quick and the Dead, and will in due time make a righteous Decision between God and Sinners, and pass that dismal definitive Sentence on such as accept not of those Terms of Peace that he offers to them. God judges no Man, Joh. 5.22. but hath committed all Judgement to the Son. He hath given him Authority to execute Judgement also, because he is the Son of Man. Joh. 5.27. XX. Jesus Christ, after he hath finished his Work of Mediation, at the end of the World, will yield up his Office unto the Father, and cease to be Mediator any more. And when all things shall be subdued unto him, 1 Cor. 15.28. then shall the Son also himself be subject unto him, that put all things under him, that God may be All in All. XXI. Jesus Christ, after the last Judgement, and definitive Sentence is past, will leave no Relief for Sinners; then will that Text be fulfilled, which says, Let him that is filthy be filthy still. Rev. 22.11 Inferences. 1. SEE what the abominable Nature of Sin is; 'tis that which made the Breach betwixt God and Man, Rom. 8.6. and filled the Heart with Enmity against the Majesty of Heaven. 2. From hence also we may admire the Love of God, in sending such a blessed Mediator to make Peace for us. Joh. 3.16. 3. This also shows the Firmness and Stability of the Covenant of Grace. Christ keeps and conserveses Peace betwixt the Covenant-Parties, Heb. 9.15. being the Mediator thereof; the Inheritance is from hence sure to all such as are called. 4. It shows the woeful State of such as reject this Mediator, Heb. 2.3. and will not accept of those gracious Terms of Peace he offers to them: They must submit to him, Joh. 12.48 and take Salvation as 'tis offered by the Father through him, or perish. 5. Let us take heed we own no other to be our Mediator, as Christ is our Mediator. Ministers may pray for us, and one Saint may mediate and intercede to God for another; but none have power to make Peace, Psal. 49.7, 8. 1 Tim 2.5 or to give to God a Ransom for his Brother: There is but one Mediator betwixt God and Man. Christ mediates by the Price and Virtue of his own Blood, which alone is that propitiatory Sacrifice, by which we have Peace and Acceptance with God the Father. 6. Let all labour to accept Christ Jesus as Mediator; which none can do, unless they receive him as King, Priest, and Prophet. Christ a Surety. Heb. 7.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By so much was Jesus made a Surety of a better Testament, (or Covenant.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Surety, is one that undertakes for another, wherein he is defective really, or in Reputation; in Latin, Sponsor, Dr. Owen on Heb. 7.22. p. 221. Fidejussor. 1. Whether it be derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prope, nigh; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spondeo, promitto, to engage or promise, it imports the Nearness of the Surety and Debtor,— Christ being made near to us. All good Authors, whether Jurists or Humanists, thus understand it: Sponsor propriè est, Vid. Par. Com. in Heb. 8.6. Calv. Lex Jurid. etc. qui pro alio satisfactionem spondet: That is, A Surety is properly one that engages to make satisfaction for another. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnarab, is a Root of as large, or larger Signification, than any in that Language, as Mercer says: Non est Radix apud Hebraeos, quae tam latè pateat. 1. This answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Surety.— Its primary Signification is miscuit, commiscuit, he hath mixed or mingled, Prov. 14.10. Psal. 106.35. 2. But by a * Liegh▪ Crit. Sacr. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphor it is put for side-jussit, spospondit, sidem interposuit; that is, he hath engaged or passed his Promise and Truth for another, Jer. 30.21. so becomes his Surety, as Gen. 43.9. In this Sense we take Christ to be a Surety, and therefore will run the Parallel under that Notion; for though he is really and properly a Surety, yet the original Notation of the Hebrew, which the Greeks translated by the Word in the Text, being not so, it leaves no ground for Cavil, if this be reputed a Metaphor; for so Mr. Liegh in Crit. Sac. calls it. 3. The Word signifies to give Pledges, Isa. 36.8. 2 King. 18.23. 4. Sometimes to strike hands, for so the Sureties were engaged, as Prov. 22.26. rendered by the Septuagint by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a Surety. Surety. I. Suretyship supposes or imports two or more Parties in a way of Commerce or Trade one with another. II. A Surety either engages for one or both Parties covenanting: This (though rarely) is done among Men; for one sometimes engages to see the Terms and Conditions of the Covenant kept on both sides; as one that becomes the Warranty of a mutual Contract. III. A Surety engageth before or after the Obligation of the principal Debtor. IV. A Surety is one that undertakes for another, whose Credit is not good, or whose Faithfulness or Ability touching Performances becomes suspected. V. The Introduction of a Surety in any case, is to give Stability and Security in case of Bonds, Covenants, etc. for it is never done but upon a supposition of Defect on some account or other. VI Suretyship imports Obligation for another, and is ranked by Lawyers among Contracts: Fidejussor non fit nisi per Stipulationem. Be not Surety for Debts, etc. VII. A Surety does not only undertake for Debtors, but sometimes also engages for Criminals. VIII. A Surety, if the Party he engages for be not able to satisfy, or give full Compensation to the Creditor, pays the Debt himself; for in the sense of Law he is one with the principal. IX. Suretyship imports the Obligation to be voluntary, for the Law forces none to be bound for another. X. Suretyship imports great Love and Pity to the Debtor, which inclines the Sponsor (though without hopes of Repayment) to become his Security, rather than see him ruined. Parallel. I. GOD and Mankind are concerned in a way of spiritual Commerce and Correspondence one with another. God gave many Talents, Luk. 19.13. many choice Blessings, Privileges, Opportunities, etc. to Man, to trade with and improve in a spiritual way, to the Glory of his Creator. II. Christ, our spiritual Surety, (as he is Mediator) undertakes on God's part to the Creature: 2 Cor. 1.20. All the Promises of God in him are Yea, and in him Amen, unto the Glory of God, etc. He undertakes on the Creature's part to God: Luk. 22.32 — I have prayed for thee, that thy Faith fail not. III. Christ's Suretyship or Undertaking in the behalf of the Creature, was part of the Result of God's eternal Counsel; yet this Office of his may be considered as subsequent to Man's Obligation. IV. Christ (being a fit Person) undertook not only to be a Mediator betwixt God and Man, Isa. 53.5, 6, 7, 10. Mat. 20.28 1 Tim. 2.6 1 Cor. 6.20. Rom. 3.25, 26. Heb. 10.5, 6, 7, 8. Rom. 8.2, 3. 2 Cor. 5.19 Heb. 8.9, 10. Gal. 3.13. but also to be the Surety of the Covenant on Man's part, upon consideration of his Impotency or Inability to perform the Conditions of the first Covenant since the Fall, and to bear the Punishment for the Breach of it; for Man having once failed, and become Bankrupt, God will neither treat nor trade with him more, without a Mediator, and such a Surety as Christ. Because they continued not in my Covenant, I regarded them not, saith the Lord. See Dr. Owen on Heb. 7.22. p. 225. V. The Stability of the new Covenant depends upon the Suretyship of Christ, and 'tis secured to Believers thereby. For the first Adam (in whose hands the whole Estate and Riches of Mankind were trusted) ran out of all; and therefore God established another Covenant, Heb. 8.8. and constituted Christ (as a responsible Security, of known Fidelity, and mighty to perform) to be the Surety thereof, that so it might be a firm and sure Covenant between Him and Man. VI Christ by becoming Surety, stands engaged to the Father to satisfy in the behalf of Man, so far as God sees it necessary, or comports with his Wisdom, and the Perfections of his holy Attributes; That he might be just, Rom. 3.26 and the Justifier of him that believeth in Jesus. VII. Those that Christ, the Surety of the Covenant, undertook to make Peace for, were not only spiritual * Sins are called Debts, Mat. 16.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deb●●. 1. In the Evangelists, the words, Sins and Debts, are used promiscuously; as Luke 11.4. compared with Mat. 6.12. and Luke 13.4. Luke was learned in Greek, and wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sins, in the Lord's Prayer; whereas Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Debts. Canin. in loc. N. T. p. 86, 87. Debtors, but Criminals also, such as deserved Death, dead in Law, and under the Sentence thereof spiritually dead, being under the deprivation of the Light of God's Countenance. VIII. Christ seeing how unable we were to make Satisfaction according to the Demands of Law, made a full Compensation, and laid down a valuable Price, satisfactory to Law and Justice; for he bore the Punishment due to us for our Sins. First, he endured Death, and the Curse of the Law; he died, and was made a Curse for us. Secondly, he bore or sustained the Wrath of God, being under a deprivation of the Light of his Countenance; Gal. 4. the Favour of God was for a time suspended and withdrawn from him: My God, my God, why hast thou forsaken me? He was made Sin for us, that knew no Sin, etc. Mat. 27. God hath laid on him the Iniquity of us all. IX. Tho Christ was appointed by the Father to be the Surety of the Covenant, yet all that he did was his own voluntary Act: I lay down my Life freely, John 10. no Man taketh it from me, etc. X. The Love and Grace of our Lord Jesus Christ was such, 2 Cor. 8.9. Gal. 2.20. that though he was rich, yet for our sakes he became poor, that we through his Poverty might be made rich. I. live (says the Apostle) by the Faith of the Son of God, who loved me, and gave himself for me. Surety. I. A Surety among Men is not of the Creditor's, but of the Debtor's procurement. II. Sureties and Debtors amongst Men enter into the same Bond, and the Debtor is looked upon to be the principal Bondsman. III. Among Men, when the Surety makes a full Compensation for Debts, the Party indebted cannot be said to receive a Release or Discharge in a way of Grace and Favour, but only in a way of Justice. IV. Among Men usually the Surety's Bond is for Debts, contracted at or before the Surety's Bond is given in, and for a particular Sum, or Sums, specified. V. A Surety sometimes reputes his coming into Bonds, and 'tis a great Trouble and Perplexity to him, and seeks ways to be released. My Son, Prov. 6.1, 2 if thou be a Surety for thy Friend, if thou hast stricken hands with a Stranger, thou art ensnared with the Words of thy Mouth, etc. VI A Surety many times undoes himself by being bound for other Men; he engages for more than he is able to pay, and is thereby cast into Prison, and never capable to deliver himself out. Disparity. I. THe Surety of the Covenant was of God's procurement, (who is Man's offended Creditor, or rather Creator.) God chose, called, and anointed Christ to this Office; tho 'tis true, he was as ready to accept of it, as the Father was to assign it him. In this the infinite Grace and Mercy of God was manifest to Mankind; for among Men, the Creditor is not concerned to seek out a Security from the Debtor: But should a Creditor do so, all must confess, 'tis in his Choice to propound when, how, and upon what Terms the Debtor should be discharged; and it would be thought very reasonable, (especially if he hath wronged or abused the good Name of his Creditor) that before he be acquitted, he should be brought upon his Knees, and humbly confess his Fault, and beg Forgiveness, in regard, though a Compensation was made (according to the Demands of Law and Justice for the Debt) yet the Surety being of the Creditor's own procurement, and indeed his own Son, who having vast Riches and Abilities, (and likewise equal Love with the Father to the poor Debtor, knowing the Law was such, that Satisfaction must of necessity be made) offered freely to lay down the Price or full Sum. Even so God and Christ, in making of this Covenant in behalf of Sinners, agreed (that upon Christ's laying down his Life as a satisfactory Price) when, and upon what Conditions, we should be discharged of the Gild of Sin, which binds us over to eternal Wrath: And these Conditions are expressed in the Word of God, viz. Faith and Humiliation; for 'tis certain that no Man is actually acquitted before he believes, and takes hold of the Satisfaction purchased by Christ, applying his Merits, and the Virtue of his Blood, unto his own Soul, by the help of the Spirit, which Christ (the Surety) hath promised to give to all sincere Ones, that he might thereby make his Death effectual to them, and so complete his Work and Office of Suretyship. II. Christ engaged as our Surety without us. Our Bonds and Obligations signify nothing, by reason of our utter Inability; Christ hath therefore changed our Name, and in the room and place of it put his own, so that Death and the Curse fall upon him: Isa. 53.6. Isa. 63.5. He was wounded for our Transgressions. He looked, and there was none to help; therefore, his own Arm brought Salvation. III. Christ, the Surety of the Covenant of Grace, makes full Compensation for Sin, and yet the Sinner receives his Release in a way of Grace; which may be thus demonstrated: First, God, as was said, and not the Sinner, found or provided the Surety, which his own Sovereign Grace and Goodness moved him to, being wholly at his own choice whether he would save Man or no, having cause enough to cast him off for his Disobedience, as he did the Angels that sinned: So that whatever Relief or Discharge Sinners receive, it is of Grace, being wholly the Contrivance of the Creditor, to find out the way which best comported (in his Wisdom) to the satisfying of Law and Justice, in behalf of the Criminal; had the Debtor found the Surety, as 'tis among Men, the Case had been otherwise. Secondly; The Suretyship of Christ holds forth abundant Grace, yea, the greatest demonstration of the Love and Goodness of God to Sinners, in that he was pleased to dispense with his own Law, as to the rigorous exaction of it from Sinners, and to take satisfaction from another, which he might have exacted from them. Thirdly; That he might bring about Redemption and Pardon for Man, he parted with his own dear Son, who laid down his Life, to atone, and make Reconciliation between him and Sinners. Fourthly; In that the Blessing and Benefit of Christ's Undertaking as our Surety, is given and bestowed freely upon us, so that we have no more to do, but to fall down on our Knees, and humbly acknowledge our Offences, and accept of a Pardon through Christ's Mediation, and own him to be our Prince and Saviour. Fifthly; In that he, as our Surety, gives to us a broken Heart, and renews a right Spirit in us; gives us the Grace of Believing, whereby we come to have an Interest in him, through the Atonement made by his Blood; from whence it appears, 'tis not our Faith, nor our Acceptance of Christ and the Gospel, that makes his Satisfaction so to God, though it is hereby made effectual unto us. The Sum of all is this, that Christ did not die only nostro bono, for our Good and Profit, as Socinians affirm; but in our Stead and Rome; for where one is said to die for another, 'tis always thus taken. Moreover, where 'tis said, Christ bore our Sins, etc. 'tis to be understood of the Punishment due to them; for in all places of the Old Testament, where 'tis said, Thou shalt, or, they shall bear their own Sins, 'tis meant of the Punishment of them. So that if we would be pardoned, we must accept it as God is pleased to offer it to us, though a complete Satisfaction be made for Sin, in our Nature, to the Father. And shall we dislike that way of Forgiveness, that God is so much pleased with, wherein he doth not only magnify his own Freegrace and Goodness, but his own Justice and Holiness also? IV. Christ became Security for his People's Debts, before ever they were contracted, or they themselves born; yea, he was bound to satisfy for all the Debts (of such who do believe in him) that at any time of their Lives should be contracted; that is to say, Heb 8. Isa. 53. Jer. 3.5. 1 John 2.1, 2. he bore not only the Punishment due to them for Sins committed before their Calling and Conversion, but all their Iniquities afterwards, through human Frailties committed; tho 'tis not alleged, they were discharged before committed, nor before true Repentance be wrought in them, for Repentance and Pardon go together: Him hath God exalted on his right hand, to be a Prince and a Saviour, Acts 5. to give Repentance to Israel, and Remission of Sins. V. Christ never repented his Suretyship; instead of its being a Trouble to his Mind, he delighted in it. I have a Baptism to be baptised with, and how am I straitened till it be accomplished? Psal. 40.8. I delight to do thy Will, O my God. He knew the Payment of all would fall upon him, and yet he shrinks not from it. John 10.17, 18. I lay down my Life freely. VI Christ, though he suffered hard things for his People, in becoming their Surety, yet was not undone, or brought to utter Beggary thereby; for though for a time he became poor to make us rich, yet by suffering Death he was crowned with Glory and Honour; his Abasement was for his Exaltation; he expended not all his Riches in satisfying for our Sins: Tho he was cast into Prison, (viz. brought to the Grave) yet he quickly delivered himself out, by the Powerfulness of the Godhead which dwelled bodily in him. Inferences. 1. FRom hence we may perceive what a miserable Condition Mankind had involved themselves in by reason of Sin, utterly impoverished, and brought to Beggary, Debtors to God's Justice for the Breach of the Law, owing ten thousand Talents, and not a Farthing to pay; Mat. 18.24 and had been cast into the eternal Prison of Darkness, had not Jesus stepped in and become our Surety. 2. What Grace and unspeakable Favour is here! How much hath God outdone Mortals! He sought out a Surety to satisfy for our Sins, who were not only illnatured Debtors, but cursed and most guilty Rebels, who deserved nothing but Death, and Chains of Darkness. Tho he doth not pardon us without a Price, yet rather than we should be without Remission, his own Son shall be the Ransom. 3. Moreover, we may admire the great Mystery of our Redemption! Let Men take heed how they contemn any part of the Depths of God, because they seem to overtop and outdo their depraved Reason. 4. Here are Tidings of great Joy to broken and undone Sinners. There is a way open for free Commerce and Trading with God again: Tho he did not regard us whilst we stood under the old Covenant, being miserable Beggars and Bankrupts; yet he delights to have Commerce and Dealing with us in a way of Grace, through the Compact made with Christ our Surety. 5. Let Saints hold up their drooping Heads and Hearts, their Debts are paid: Isa. 53.6. Rom. 8.1. The Lord hath laid on him the Iniquity of us all. There is now no Condemnation to them that are in Christ Jesus. 6. Why should any think the Conditions of the Gospel are hard, or Christ's Commands grievous? What you cannot do, Christ hath undertaken to help you in, Isa. 26 12. Phil. 4.19. 2 Cor. 12.9. and see done by you. He hath wrought all our Works in us. My God shall supply all your Wants.— My Grace is sufficient for thee. 7. Moreover, let us consider what Benefits do accrue to Believers, by virtue of Christ's Suretyship. First; By this means we are delivered from the hands of Justice, and Curse of the Law, and Wrath of God: Christ hath redeemed us from the Curse, Gal. 3.13. being made a Curse for us. Secondly; We owe our Covenant-Relation, first, unto God's Grace; and secondly, to Jesus, our blessed Surety and Mediator's undertaking: I have manifested thy Name to the Men which thou gavest me, John 17. etc. Thirdly; This is the Ground of the Saints Support against the Power of Sin, Rom. 7.25 and indwelling Corruption: Thanks be to God, through our Lord Jesus Christ, etc. Luk. 22 32 Isa. 63.1. Rom. 16.20. Fourthly; From hence we may groundedly expect Succour in Temptations: I have prayed for thee. He hath undertaken for thee, who is mighty to save, and who will bruise Satan under your Feet shortly. 8. How are we obliged to God our Father, and to the Lord Jesus Christ, for the Work of our Redemption? O let us love God, and love Christ, and live to their Praise, whilst on Earth. Heb. 4.16. 9 This also may embolden the Godly to draw near to God; they have a Surety, or one that hath undertaken for them. He is engaged for God to them, and for them to God; he makes sure the Promises to us, and renders our Services acceptable to God. 10. woe, woe to them that have not Christ their Surety; what will Sinners do without a Saviour? If ye believe not that I am he, ye shall die in your Sins. Joh. 8.22. Last; For Trial. Have you Christ for your Surety? examine yourselves by these Marks following. 1. Did you ever see the Need of Christ's Suretyship? Or do you adventure to come to God for more Goods in your own Name: In this take heed, for your Credit is gone. 2. Hath Christ taken you (as a Door) off the old Hinges? Have you seen your Want and Beggary, and from hence chosen Christ for your Surety? 'Tis only the broken Man that seeks to his Friend for Security. 3. Is the Law written in your Hearts? have you that new Spirit put within you? Jer. 31.33. Psal. 119.140. are you changed Ones? I will put my Fear in their Hearts, etc. Do you love the Word of God because of the Purity of it? Would you be holy as well as happy? 4. Do you lay the Stress of your Salvation upon Jesus Christ? Is he the Foundation of your Faith and Hope? Have you fled to him for Refuge? 5. Is Christ a Pearl of great Price to you? To them that believe he is precious. If Sin be in thy Sight the greatest of Evils, and that which thou loathest above all things; and Christ the rarest Jewel in thy Esteem, whom thou preferrest before thy chiefest Joy; then Peace be unto thee: Christ is thy Surety. For Caution. O let none, from the consideration of this glorious Grace shining forth in this great and wonderful Mystery, take encouragement to run further into Debt; if any should so do, let them know, that there is nothing can be a greater Evidence against them, that they have no Part nor Lot in this Matter. Christ a Bridegroom. Mat. 25.6. Behold, the Bridegroom cometh, go you out to meet him. John 3.29. He that hath the Bride, is the Bridegroom; but the Friend of the Bridegroom, which standeth and heareth him, rejoiceth greatly because of the Bridegroom's Voice: This my Joy therefore is fulfilled. THis Metaphor of a Bridegroom, as it is exceeding useful, so it is as comfortable and pleasant a Metaphor as most we meet with in the holy Scriptures. A Bridegroom presupposes two things: First, a Person in a single capacity; and as so considered, he is a Suitor. Secondly, a Person in a married Estate; and as so considered, he is a Head or Husband. In both these respects Christ may be considered, and is held forth in the Word of God. He first acts as a Lover or Suitor, to engage the Love and Affections of Sinners to himself; and then joins himself in a glorious, mystical Marriage-Relation with them, and accordingly acts towards the Sons of Men: Of which take this following Parallel. Metaphor. I. A Man that intends or is disposed to marry, is not contented (or thinketh it not convenient) to abide in a single Condition, how happy soever he is otherwise, in the enjoyment of all outward good things in his Father's House. II. An obedient and wise Son takes advice, and consults with his Father, being fully resolved to change his Condition, and enter into a Contract of Love, and Marriage-Union; and then fixes upon a particular Object. III. When a Man hath fixed upon an Object that he intends to espouse unto himself, he contrives the way and method of his Proceeding, in making known his Mind, and to bring about his Design; and many times will choose to send Messengers, to treat with the Person about the Business, and discover his Affection, before he goes himself in Person. IV. After this, a Lover usually (his Heart being inflamed with Love and ardent Affection to the Person, though she be in another Country, very far off) takes a Journey, resolving to give her a Visit; and in order thereunto he suits himself in a fit Garb and Clothing, that so he might every way render himself a Person acceptable, and meet, likely, and capable of winning and enjoying of her. V. If the Person or Suitor be a Prince, and known, commonly at his Arrival he is much congratulated and welcomed, by the Nobility, and Persons of Honour. VI A Lover, when he goes to visit a Person he intends to espouse unto himself, usually sends his Friend, or takes him along with him, to signify, not only what and who he is, but also his Intention and Purpose in coming. VII. A Man propounds Questions to the Person he loves, to discover whether she be preingaged to any other; and if he perceives she is entangled through great Folly, and in danger to be utterly undone thereby, he strives to undeceive her, and save her from Ruin. VIII. A Lover makes Offers of Love unto the Person he has fixed his Eye upon, and uses divers Arguments, to persuade her to yield or consent unto his Request. IX. A true Lover respects his intended Bride, more than Wealth, Beauty, etc. 'Tis not the Portion, but the Person his Eye is principally set upon. X. Such a Person sues hard, uses weighty Arguments to prevail, and will not quickly take a Denial. XI. A faithful Suitor waits long, and hath much Patience, before he will desist or give over his Suit, and yet thinks nothing too much that he suffers or does endure for her sake; as appears concerning Jacob, who served seven Years for Rachel: And they seemed unto him but a few days; Gen. 29.20 for the Love he had to her. XII. One that intends to make a Person his Bride, and only Consort, expresses great Love; his Love is sometimes much more than he can well express; 'tis very strong, as strong as Death; many Waters cannot quench it, nor can the Floods drown it. There is an unsatisfied Desire in the Person, until the Object beloved be enjoyed. XIII. Such an one is greatly concerned and grieved at the Unkindnesses of his Friend, and ungrateful Repulses, and many times from hence doth withdraw himself, and carry it as a Stranger. XIV. A Suitor nevertheless (such is the Nature of his Affection) knows not how to give her up; he therefore sends Letters, thereby further expressing the Ardency of his Desire, and how loath he is to take his final Farewell. XV. Moreover, besides all this, he sends faithful Messengers to her, as Spokesmen, to answer her Objections, that so (if it be possible) he might bring her at last to a compliance; who use also many Arguments in order thereunto. This Abraham's Servant acted, Gen. 24.35, 36, 37. when he went to take a Wife for Isaac. XVI. A Suitor also sends Love-Tokens to the Person he intends to make his Bride: Isaac sent unto Rebekah, Gen. 24.22 Earrings, and Bracelets of Gold. XVII. A Lover cannot endure Corrivals, nor permit that another should have a part, or an equal share in the Affection of the Object beloved. XVIII. Some Lovers have fought great Battles, and met with great Opposition from Enemies, for the sake of those Persons they have set their Hearts upon. XIX. A Man will not make a Contract of Marriage with one that is engaged to another Person; she must be free from all others, if he espouse her to himself. XX. When a Suitor hath obtained the Love and full Consent of the Person beloved, (and being satisfied upon all accounts, respecting such things as we have hinted) signifies in the next place his Resolution to betrothe or marry her unto himself; and that it might be orderly and legally done, she is given to him. XXI. The Espousal-Day being come, and consummated, there is great Joy in the Family, amongst the Servants and others, to see this happy Conjunction. XXII. A Bridegroom usually, especially if he be a Prince or noble Person, settles a Jointure or Dower upon his Bride, entitles her to such or such a Place, City, Land, or Inheritance. XXIII. A Bridegroom leaves his Bride a while (after he hath espoused her) in her own Country, and in her Father's House, doth not immediately carry her home to his own Habitation. XXIV. A Bridegroom rejoiceth over his Bride, and much delighteth in her. Isa. 62 4. XXV. The Bridegroom discharges the Bride from many Debts and Dangers, by means of this Marriage-Contract, and Conjugal Knot: He now stands liable to those Actions and Arrests, which otherwise, had she abode in a single State, would have come upon her own Head. XXVI. A Bridegroom, if he be a Prince, or noble Person, raises his Bride to great Honour; She is called by his Name, has the Attendance of his Servants, and lies in his Bosom. XXVII. A Bridegroom supplies the Wants of his Bride; 'tis his part, and great concernment, to provide all things needful for his Wife that he has espoused. XXVIII. A Bridegroom sympathizes with his Spouse, and helps to bear her Burdens; is greatly troubled when she is afflicted, and cannot endure any should affront, misuse, or wrong her. XXIX. A Bridegroom requires Obedience. The Man hath, and aught to have, preeminence over the Woman; he is her Head, and she is commanded to be in subjection. XXX. A Bridegroom reproves his Bride for the Faults that he sees in her, from that great Love he bears to her. XXXI. A Bridegroom nevertheless hides and forgives many Infirmities that he sees in his Spouse, and will not lay open her Weakness, nor expose her to Reproach, as Joseph thought to have dealt with Mary. XXXII. A Bridegroom advises and instructs his Spouse, in all things wherein she stands in need of it from him. XXXIII. A Bridegroom is greatly pleased with the good Behaviour of his Bride, takes much delight in her Company, leading her into pleasant Places, to lovely Fields, and Springs of Water, for her Solace and Refreshment. Parallel. I. JEsus Christ, notwithstanding all the Glory he had with the Father, Isa. 42.1. Heb. 1, 2, 3 Prov. 8.31. being the Joy and Delight of his Heart, and clothed with all his Excellencies and Perfections, dwelling in the fruition of eternal Bliss, yet thought upon a Spouse, and judged it meet to enter into a Marriage-Relation. II. Jesus Christ took counsel with the Father about that glorious Design of Love and good Will he bore to Mankind; and hence he is said to be delivered by the determinate Counsel and Foreknowledge of God. Acts 2.23▪ It was no less than the great result of the Blessed Trinity, that the Lord Jesus, the second Person, should espouse Sinners to himself: I proceeded, saith he, Joh. 8.42▪ and came from God; neither came I of myself, but he sent me. He fixed not his Choice on the fallen Angels, but on the Offspring of fallen Man, who were given unto him by the Father. III. Jesus Christ having fixed his Eye upon lost and perishing Man, agreed with the Father upon the way and method of Proceeding, what he must do and become, in order to the accomplishment of this glorious Enterprise: And accordingly the Father was pleased, out of his abundant Grace, in a fit season, to make known his eternal Counsel, and proposed Jesus Christ, the Seed of the Woman, to the Sinner, as an Object of Love; and not only so, but also before he came himself, he sent his Messengers, the Prophets, rising up early, and sending them, to offer Terms of Love and Friendship, 2 Chron. 36.15. and reveal his Purpose to them. IV. Jesus Christ after this, such was the greatness of his Love, and strength of his Affection, resolved to take a Journey to give poor Sinners a most gracious Visit; the Journey he took was long, as far as it is from Heaven to Earth. And that he might accomplish his blessed Purpose, he fits himself with a Garb accordingly, laying aside his heavenly Robes, he clothed himself with our Flesh, or did assume Man's Nature, that so he might every way become a meet Object for the Sinner, and likely to come and enjoy him at last. V. When the Lord Jesus came into the World, the Angels of God, who had knowledge of him, in an heavenly way of Congratulation, magnified the Most High: And suddenly there was with the Angel a Multitude of the Heavenly Host, Luk. 2.13, 14. praising God, and saying, Glory to God in the Highest, and on Earth, Peace, good Will to Men. But how ungratefully was he welcomed and entertained by the Generality of Mankind, for whose sake he came into the World? VI The Lord Jesus, when he came into this World, to espouse poor Sinners in a spiritual way, sent John Baptist to prepare the Way before him, and make ready a People for him, who bore witness of his Majesty, and declared the Excellency of his Person, as also his gracious Intention: He that cometh after me is mightier than I, Mat. 3.11. Joh. 1.27. whose Shoes I am not worthy to bear, (in another place unloose) He shall baptise you with the Holy Ghost, and with Fire. Ye yourselves bear witness, that I said, I am not the Christ, but I am sent before him. Joh. 3.28, 29. He that hath the Bride is the Bridegroom; but the Friend of the Bridegroom, which standeth and beareth him, rejoiceth greatly because of the Bridegroom's Voice: This my Joy therefore is fulfilled. VII. Jesus Christ propounds Questions in his Word to poor Sinners, thereby to discover how it is with their Souls, showing the Danger of being in love with Sin, or to rely upon their own Righteousness, or to have their Affections inordinately set upon the things of this World; he strives to undeceive them. Why do you not understand my Speech?— He that committeth Sin, is the Servant of Sin, saith he. Unless a Man deny himself, and take up his Cross, he cannot be my Disciple. He that loveth Father or Mother more than me, is not worthy of me, etc. Unless ye believe that I am he, ye shall die in your Sins. Joh. 8.22▪ Luk●● 13.2, 3. Jesus answered, and said unto them, Suppose ye that those Galileans were Sinners above all the Galileans, because thy suffered such things? I tell you nay, except ye repent, ye shall all likewise perish. VIII. Jesus Christ offers his Love unto Sinners, showing how willing he is to embrace them in the Arms of his Mercy. He commends his Favour and good Will to Sinners many ways: First, by his taking our Nature upon him, and coming into the World. Secondly, by those hard things he met with in this Life for our sakes. Thirdly, by shedding of his Blood. Fourthly, he commends his Love by the continual Motions of his Spirit upon our Hearts, and by those inward Checks of Conscience, besides those blessed Offers and Tenders of Grace, which dropped from his gracious Lips: If any Man thirst, let him come unto me and drink. Look unto me, Joh. 7.37. Isa 45.22. Mat. 11.28 Rev. 3.20. and be saved, all ye Ends of the Earth. Come to me, all ye that are weary and heavyladen, and I will give you Rest. Behold, I stand at the Door, and knock; if any Man hear my Voice, and open the Door, I will come in unto him, and sup with him, and he with me. IX. Jesus Christ loves poor Sinners, not for any thing he sees in them, not for Beauty, Riches, etc. For naturally Mankind hath nothing that may render them any way desirable in Christ's eye; he might see enough in them to loathe them, but nothing to love them. X. Jesus Christ sues hard, is very importunate, uses many powerful and weighty Arguments to prevail with Sinners to accept of the Terms of Grace, and join in an holy Contract of Love with him. 1. One is taken from the Dignity of his Person, being the Root and Offspring of David; David's Lord, as well as David's Son. I (saith he) and my Father are one. 2. From that early Love and good Will he bore to them: When there were no Depths, was I brought forth:— When he gave the Sea his Decree,— Then was I by him, as one brought up with him, Prov. 8 24, 29, 30, 31. and I was daily his Delight, rejoicing always before him: Rejoicing in the habitable Parts of the Earth, and my Delights were with the Sons of Men. And in another place, I have loved thee with an everlasting Love, therefore with Lovingkindness have I drawn thee. Jer. 31.3. 3. From the Intention or Purpose of his coming so long a Journey; I am come that ye might have Life,— Not to call the Righteous, but Sinners to Repentance:— Come to seek and to save that which was lost. 4. His great Abasement and Condescension. 5. From his Suffering: I lay down my Life for my Sheep. Can there be a greater Argument than this? 6. He argues with Sinners from the Consideration of their own Misery, and that absolute Necessity there is of closing with him, and the blessed Effects of it: He that believeth on the Son, hath everlasting Life; and he that believeth not the Son, Joh 3.36. shall not see Life, but the Wrath of God abideth on him. XI. Jesus Christ waits long, and hath much Patience, before he doth desist his Suit, and leave Sinners to perish in their Iniquities. How long did infinite Patience wait upon the old World? was it not one hundred and twenty Years? and forty Years upon Israel in the Wilderness: I have (saith he) spread out my hands all the day unto a rebellious People. Isa. 65.2. But if he prevails at last, he thinks nothing too much that he has suffered for Sinners. He waits at the Door of his Spouse, until his Head is wet with Dew, and his Locks with the Drops of the Night; Cant. 5.2. yet does he not think all too much. XII. Jesus Christ doth express and manifest great Love to Sinners, which he intends to take into Covenant-Relation with himself. His Love, like Nilus, overflows all Banks and Bounds; his Grace is without Limits, beyond the Love of Jonathan to David. What doth the Gospel show or express more plainly, than the Strength of Christ's Love to Sinners? Christ expressed such Love that never any other had, in laying down his Life for his Enemies, for such that were Rebels to him and his Father. There is Depth, Height, Length, Eph. 3.19▪ and Breadth in it, it passeth Knowledge. XIII. Jesus Christ is greatly troubled at the ungrateful Repulses he meets with from Sinners; which appears, 1. By his being grieved: He was grieved because of the Hardness of their Hearts. When he drew near to Jerusalem, he wept over it, perceiving how basely they had slighted and rejected him. 2. By condoling and bewailing their miserable State and Obstinacy: Israel will have none of me. O Jerusalem, Jerusalem, Mat. 23.37 how often would I have gathered thy Children together, as a Hen gathereth her Chickens under her Wings? and ye would not. 3. By hiding of his Face, and bringing Afflictions upon them: I will go and return to my place, till they acknowledge their Offences, and seek my Face: Host 5.15. In their Afflictions they will seek me early. XIV. Jesus Christ, notwithstanding all the Unkindnesses of Sinners, hath afforded them his Word, wherein is expressed his good Will and Desire to them; nay, and more than this, sends many a kind Message to them by the sweet Motions of his Spirit, to awaken their Consciences, before he leaves them finally: Thus he strove with the old World. Gen. 6.3. XV. Jesus Christ sends his faithful Ministers, who are as Spokesmen for their Master: 2 Cor. 11.2 I have (saith Paul) espoused you to one Husband, that I may present you as a chaste Virgin to Christ. I have espoused you; the meaning is, I have been employed as an Instrument sent and commissionated by the Lord Jesus to do it. Many Arguments they use to bring poor Sinners to accept of the Offers of Grace, and receive Jesus Christ; as, 1. They, like Abraham's Servant, set forth the Greatness and Riches of their Master: Gen. 24 35. The Lord (saith he) hath blessed my Master greatly, and he is become great; he hath given him Flocks and Herds, Silver and Gold, etc. And Sarah my Master's Wife bore a Son to my Master when she was old, and to him hath he given all that he hath. God is very great, all things in Heaven and Earth are his, the Cattel upon a thousand Hills; and saith the Servant of God▪ he hath given unto Christ all that he hath: All things are delivered unto me of my Father. Christ is very rich, the Heir of all things. Mat 11.27 Joh. 13.3. Heb. 1.2. Psal. 45.2. Joh. 1.12. 2. They set not out only the Greatness and Riches of Christ, but his excellent Beauty also: Thou art fairer than the Children of Men. 3. The Power of Christ. 4. His Wisdom. 5. His Love and rich Bounty. 6. They set before Sinners, what the Promises are if they receive him, and what Glory they shall be raised to. 7. The Wofulness of their present State, and what it will be in the end, if they do refuse him: Knowing therefore the Terror of the Lord, we persuade Men. 2 Cor. 5.11. XVI. Jesus Christ sends tokens of his gracious Love to all such that he intends to marry, and betrothe unto himself for ever; he gives them a Cabinet of costly Jewels, the Graces of the Spirit, to adorn them: Prov. 1.9. They shall be an Ornament of Grace unto thy Head, and Chains about thy Neck. Grace is like a Box of precious Ointment, whose odoriferous Smell perfumes the Hearts and Lives of Believers. XVII. Jesus Christ cannot endure that the Heart ofa Professor should be divided, or that a Man or Woman should have one Heart for Sin, and another for him; he must have the whole Heart, or he will have none of it: Mat. 22.37. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, etc. Conscience may be for Christ and his Ways, and the Judgement may be much enlightened, when the Will may be opposite, and the Affections set chiefly upon Sin, and the Vanities of this World: Their Heart is divided, now shall they be found faulty. XVIII. Jesus Christ met with greater Opposition, and fought more sore and fearful Battles than ever any did, for the Sinner's sake; as witness his Conflict with Satan, that strong Man armed, Mat. 4.3, 4, 5, 6. with Sin and Wrath, and last of all with Death itself; over all which Enemies he gloriously triumphed, and got a perfect Conquest. XIX. Jesus Christ will not take into Covenant, or make a Contract of Divine Love or Grace, with a Person that is not dead to the Law. We must see the Insufficiency of that, and of our own Righteousness, and have no confidence in the Flesh, if we would win Christ. Phil. 3.3, 8. Wherefore, my Brethren, ye also are become dead to the Law, Rom. 7.4. — that ye should be married to another, even to him that is raised from the Dead, that we should bring forth Fruit unto God. XX. When Jesus Christ, by his Word and holy Spirit, hath brought over all the Faculties of the Soul unto himself, finding the Person dead to Sin, Self, and to this World, and all things being removed which obstructed this happy Contract; he than proceeds, and takes the Soul into Union with Himself: But, according to that holy Order and Decree of God, no Soul is espoused by Christ, but such as is given to him by the Father: All that the Father hath given me, Joh. 6.37. shall come unto me. XXI. No sooner is a Sinner converted by Faith, united or espoused to Jesus Christ, but there is great Joy amongst the Angels of God in Heaven, and amongst the Saints of God on Earth: Luk. 15.10. Likewise I say unto you, there is Joy in Heaven, in the presence of the Angels of God, over one Sinner that repenteth. And so in the case of the Prodigal, at his return: The Father said to his Servants, Bring forth the best Robe, Luk. 15.23, 24. and put it upon him, and put a Ring on his hand,— And bring hither the fatted Calf, and kill it; and let us eat and drink, and be merry.— And they began to be merry. XXII. Jesus Christ settles upon each Soul he espouses, a very great Inheritance; he makes over a Jointure of an inestimable value, a Kingdom of Glory, a Crown that fadeth not away, even everlasting Blessedness. XXIII. Jesus Christ leaves his Church, and each believing Soul (whom he takes into Union with himself) in this World for a while, and doth not immediately take them to himself, or carry them to Heaven, his own Habitation. XXIV. Jesus Christ delighteth greatly in his Church, and in every sincere Member thereof; hence Zion is called Hephzibah: Isa. 62.4, 5. And as the Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee. XXV. Jesus Christ discharges his Saints and People from all those Debts that bind over to eternal Wrath. Sinners were miserably indebted to the Law and Justice, owed ten thousand Talents, but had not a Farthing to pay; liable every day to Arrests, and to be sent to the dark Shades of eternal Night, or Prison of utter Darkness, under the Wrath of the incensed Majesty, having whole Mountains of Sin and Gild lying upon them, running every day into new Scores, adding Sin to Sin, one heavy Debt upon another. O how great is the Gild of sinful Man! and how unable to satisfy Divine Justice! How then shall these Debts be paid, all these Sins expiated, and the Gild taken away? Justice calls for full Payment; it's Language is, Pay, or perish: yet we cannot make the least Reparation, nor right God for the Wrong we have done him, by offending the Eyes of his Glory. But now by a Marriage-Covenant with Jesus Christ, all is at once discharged, and the Sinner acquitted; there being Riches and Worth enough in him, who hath fully satisfied the Demands of Law and Justice; and by Union with him the Sinner comes to be interested into all. He was made Sin for us, who knew no Sin, 2 Cor. ●●. 21. that we might be made the Righteousness of God in him. The Lord hath laid on him the Iniquities of us all. O how happy is that Soul that is espoused to Jesus Christ! XXVI. Jesus Christ confers great Honour on those that are espoused to him. The Church is called a Queen; and how comes that to pass, but by means of this Contract and Marriage with Christ: Upon the right hand stands the Queen, Psal. 45.9. with Gold of Ophir. Believers are called by Christ's Name, have the Attendance of his Servants, the holy Angels: The Angels of the Lord encamp round about them that fear him. Psal. 34.7. He hath given his Angels charge concerning thee. Saints lie in the Bosom of Christ's Love and Mercy. XXVII. Jesus Christ supplies all the Wants, and makes blessed Provision for his Saints: They that fear the Lord shall not lack any good thing. Psal. 34.10 Whether it be Grace or Peace, either Food or Physic they want, they shall have it from him; all is in Christ: In him all Fullness dwells; Gal. 1 19 and in him, so as to be let out and communicated to his Saints. XXVIII. Jesus Christ sympathizes with his Saints: In all their Afflictions, 'tis said, Isa. 63.9. he was afflicted. And in another place, 'tis said, Judg. 10.16. His Soul was grieved for the Misery of Israel. He himself hath suffered: Being tempted, he is able to succour them that are tempted. Heb. 2.18. Heb. 4.15. We have not an Highpriest that cannot be touched with the feeling of our Infirmities. Zech. 2.8. Psal. 55.22 He that toucheth you, toucheth the Apple of mine Eye. Cast thy Burden upon the Lord, and he shall sustain thee. XXIX. Jesus Christ requires Obedience of his Church, and of every Member thereof; hence Paul saith, Eph. 5.24. Eph. 1.21, 22. The Church is subject unto Christ. The Lord Jesus is exalted above all Principalities and Power, Might and Dominion, and every Name that is named, not only in this World, but also in that which is to come; and is given particularly to be Head over all things to the Church. Luk. 6.46▪ Call ye me Lord, saith Christ, and do not the things that I say? XXX. Jesus Christ reproves his Saints for their Evils and Transgressions, out of his great Love. As many as I love, I rebuke and chasten. Rev. 3.19. XXXI. Jesus Christ covers the Weaknesses and Infirmities of his People. He covers our Sins, Psal. 32.1. Heb. 8.12. doth not upbraid us with our Faults, but forgives our Iniquities, and remembers our Sins no more. Tho his Saints have many Spots and Blemishes, yet he through his great Grace overlooks them all, and will not expose them to Reproach, here nor hereafter, for them. XXII. Jesus Christ gives Counsel and Instruction to his People: Rev. 3.18. Psal. 73.24 Psal. 16.7. I counsel thee, etc. What heavenly Instruction hath he left in his Word, of which we stand in need at all times? XXXIII. Jesus Christ is greatly pleased with his People, when they walk as becometh the Gospel. Do good, and communicate; for with such Service the Lord is well-pleased. To distribute to the Ministers of Christ, Phil. 4.18. Col. 3.20. is said to be a Sacrifice acceptable, and wellpleasing to God. Children, obey your Parents in all things; for this is wellpleasing unto the Lord. Come, my Beloved, let us go forth into the Fields, let us lodge in the Villages: Cant. 7.11, 12. — Let us see if the Vine flourish, whether the tender Grape appear, and the Pomegranates bud forth: There will I give thee my Loves. He leads me beside the still Waters. Psal. 23.2. Metaphor. I. A Great and mighty Prince will not set his heart upon, nor court a Leper, a Creature blind, deformed, full of running Sores, and old Ulcers, from the Crown of the Head, to the Sole of the Foot. II. Much less will a King leave his Crown and Kingdom, and deny himself of all his Glory, become poor and contemptible, not having so much as a small Cottage to dwell in, nor Money in his Pocket; nay, be exposed to as great Miseries as ever any Mortal was; and all for the Sake and Love he bore to such a wretched Creature, and loathsome Leper, blind and deformed, a mere Vagabond, and contemptible Beggar; and yet a Creature that was his Enemy, a notorious Rebel, and Hater of him. III. Other Lovers and Bridegrooms mind their own Advantage and Interest in seeking a Wife. IV. The Beauty that another Bridegroom finds in his Spouse, is not transmitted from him unto her; he can't confer Beauty, nor more comely Features; if she be hard-favoured, deformed, and ugly, so she must remain. V. Some are not very constant in their Love; they cool in their Affection, and love not always alike, nor to the end. VI A Princely Bridegroom provides not the Wedding-Garments for his Bride, he is not at the charge of adorning her; the Bride doth procure her own Attire, her Robes, Rings, and costly Ornaments. VII. Other Bridegrooms die, and leave their Wives and dear Consorts Widows, and their Children Fatherless. Disparity. I. THe Lord Jesus set his Heart upon the Sinner, when cast out to the loathing of his Person, in his Blood, like a newborn Infant. Every Sinner is a Leper in a spiritual sense, defiled all over, wounded, full of Ulcers and stinking Putrefaction, as loathsome as a filthy Sepulchre; every Faculty of the Soul unclean, and the Members of the Body polluted. Hence 'tis said, Isa. 1.5, 6. Ezek. 16.4, 5, 6. We have no soundness from the Crown of the Head, to the Sole of the Foot. Yet when the Sinner was in this Condition, that was the Time of Christ's Love. II. Jesus Christ left his Kingdom, and all that Glory he had with the Father, which was infinite and unconceivable, shining forth in all the Excellency and Perfections of the Heavenly Majesty, with the Attendance of all the Angels of Light, those glorious Seraphins and Cherubins, who bowed down to worship at his Royal Feet; yet he left all this, and became poor, and a Man of Sorrows, 2 Cor. 8.9. exposing himself to greater Pain and Misery, than any Mortals are capable to endure; and all this for the sake of poor, polluted, and deformed Mankind, who were Enemies to him by wicked Works. Col. 1.21. III. Jesus Christ did all to raise us to Honour. There could be no Addition to his Glory and Happiness; 'twas our Interest and Advantage he sought, in all he passed through, and endured. IV. Jesus Christ finds Sinners very ugly and deformed, in Head and Heart, in Face and Feature; but he transmits' or confers his glorious Beauty unto them. Hence the Church's Beauty is said to be perfect, Ezek. 16.14. through that Comeliness the Lord hath put upon her. He makes the Soul that was polluted, clean; that was deformed, very beautiful and amiable to look upon. V. Jesus Christ is unchangeable in his Love: Jer. 31.3. I have loved thee with an Everlasting Love, therefore with Lovingkindness have I drawn thee. He will rest in his Love: Having loved his own that were in the World, Joh. 13.1. he loved them unto the end. VI Jesus Christ is at all the Charge of clothing and adorning the Church, and every sincere Believer and Member thereof. VII. Jesus Christ never dies; he was dead, but dies no more: Heb. 7.25. He ever liveth to make Intercession for us. He will never leave Zion a Widow, nor her Children Orphans. I will not leave you comfortless. Inferences. I. WE may infer from hence, how infinitely Sinners are obliged and beholden unto God, in providing such a great and good Match for them. Did ever any King manifest such Kindness to vile and wicked Traitors, as to send his own Son to die for them, that they might be interested in all the Blessings of his Court and Kingdom? God propounds Christ to us as a Spouse and Bridegroom. II. Moreover, how infinitely are we obliged to Jesus Christ, for bearing such goodwill unto us, to pass by the fallen Angels, and fix his Eye upon poor fallen Man; to come into the World, and expose himself to all those base Affronts, Shame, Sorrow, and Death itself, that he might accomplish this glorious Design of Love and Marriage-Union with us! III. It shows what great Folly, and horrid Ingratitude, those Sinners are guilty of, that slight and contemn this Offer. Which may lead you to consider: 1. What is your State without Christ? If you have not Christ, what have you? No Life, no Light, no Pardon, no Peace, no God, no Glory. You are without all true Good, if you are without God and Christ. Sine summo bono, nihil bonum. (1.) Is it not Folly to prefer Bondage to Sin and Satan, before a Marriage-State with Jesus Christ? rather be the Devil's Slave and Vassal, than Jesus Christ's dearest Consort? (2.) Is it not great Folly to refuse such an Offer, that will make you happy for ever, if embraced, and when there is no other way of being happy? If this Offer be rejected, thou art undone, and must be damned. (3.) Is it not great Folly to value the Lusts of the Flesh, and Pleasures of this World, above Christ? to value the greatest Evil above the chiefest Good? 2. 'Tis great Ingratitude. Hath Christ done all this, and wilt thou slight him at last? Shall he come to thy Door, and wilt thou shut him out? Is there no room for him in the Inn? shall he lie in the Stable? Shall Satan command the Heart, and Christ only have the Lip? (1.) Is it not great Ingratitude to pour such contempt upon Christ? Do not they that refuse him, and slight the Offers of his Grace, derogate from him? Do not such vilify his Person? Do you not say in your Hearts, Isa. 53.2. There is no Beauty in him, Form, nor Comeliness? (2.) Do you not pour contempt upon his Undertaking, and undervalue his Blood and Suffering? We read of some that tread under foot the Blood of the Son of God, Heb. 10.29. and judge it to be a thing of no worth nor excellency; and what dost thou less, who dost not believe in him, embrace him, and apply his precious Blood and Grace for Help and Healing? Exhort. If this be so, then labour, whoever thou art, to accept of Christ. Dost think to do better? what Object canst thou find, that more deserves thy Affection? 1. He is great, honourable, a King, the King of Kings; all other Kings are his Subjects; he is King of Heaven, Earth, Hell. 2. Great in Power: He has led captive the King of Darkness, has spoiled the Principalities of Sin, that so long tyrannised over Thousands, yea, Millions of Thousands; has overcome Death, the King of Terrors, that none of the Mighty could ever encounter with. 3. He is the amiablest Object in the World, his Beauty far exceeds the Beauty of the Luminaries, much fairer than the Children of Men. 4. He is rich, unsearchable in Riches. What wouldst thou have, or canst thou desire, but 'tis in him? Wouldst thou know the ready way to be espoused unto him? Then, 1. First of all, break off that Affinity thou holdest with Sin, and get thy Heart off from the inordinate Love of this World. 2. Thou must become dead to the Law, and thine own Righteousness. 3. Labour to see an absolute Necessity of marrying with him. 4. Get thy Judgement well enlightened in the Mysteries of Grace and Glory, that come by Jesus Christ. 5. Harken to the Motions of thy own Conscience; for Conscience is employed, when throughly awakened, and rightly informed, as a Spokesman for Christ. 6. Take heed of a divided Heart; never rest till thy Will is brought over to accept of Christ, and the Offers of Grace. 7. Labour to choose Christ singly, a naked Christ. Christ is able every way to make thee happy, and fully answer all thy Desires; take heed therefore of going after other Lovers, give not his Headship and Sovereignty away. IV. This shows what a happy State the Godly are in. Can the Soul be poor, that has such a Friend and Husband as Christ is? If David concluded he should not want, Psal. 13.1. because the Lord was his Shepherd; be sure thou shalt not, because Christ is thy Husband: The Bridegroom takes more care, and is more tender of his Bride, than any Shepherd of his Sheep or Lambs. V. This speaks great Terror to the Wicked, that oppress and misuse God's People, and make a Spoil of his Church. What will they do, when the Bridegroom rises up to plead the Cause of his Darling? He will not spare his Arrows, but tread them down in his Fury. Last; Be prepared, you that are Virgins; the Bridegroom is coming, the Midnight-Cry will soon be heard; get your Lamps trimmed, and Oil in your Vessels. An EPITHALAMY on the Soul's Marriage with CHRIST. By E. D. THe Match is made, and Crowds of Angels come, Prepared to sing an Epithal'mium. Diffusive Sparkles of Seraphic Fire, Exalt the Music of the raptured Choir: An universal Chorus loudly votes, To grace this Wedding with their shrillest Notes. Hail Glorious Prince! Mat. 21.9. The universal Air Echoes hosannah's to the Illustrious Pair. Let no Parenthesis of Clouds obscure This blessed Day, but still as bright endure As now: Let Mortals in sweet Consort sing Anthems to Thee in an eternal Spring. December's Frost, the scorching Heat of June, Shall no more put thy Singers out of Tune. Hail Glorious Prince, whose unexampled Love Brought thee from those bright Royalties above, To court thy Spouse: Tho no Magnific Dress Did set thee forth, thy Glory's never the less. Tho thou wert treated with perverse Disdain, Myriad of Angels waited on thy Train. Luk. 8.20. Shepherds inspired, thy joyful Welcome sing; Star-guided Sophies their Oblations bring. Mat. 2.1▪ O blessed Espousals, that our Freedom bought! O happy Match, that our Redemption wrought! Hail Glorious Spouse! for ever blest in Him, That crowns thy Brows with Heaven's Diadem. Amazing Change! unparallelled in Story! A Slave advanced to everlasting Glory! A Virgin, fettered in the Bonds of Sin, Unbound, espoused, made glorious all within! From base Estate, beyond a Queen in Honour! A peerless Beauty now bestowed upon Her! Since Words are narrow, and Conception's weak T' express my Joy, in Ecstasies I'll speak: Entranced in sacred Raptures, I'll rejoice; Rather than fail, to melt into a Voice, Where Cherubs Hallelujahs do rebound, I'll (Echo like) reverberate a Sound. For Heaven 's shrill Choir, and Earth do join in one, To quaver out this * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epithalmion. Christ the express Image of the Father. Heb. 1.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Character of of his Substance: We translate it, The express Image of his Person. THe Term [Character] is a Metaphor taken from the Image, Figure, or Impression of a Seal, representing the Proto-type, or first Pattern, in every thing. The Word is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (charattein) which signifies to engrave; the Father having (as it were) most indelibly engraven his whole Essence and Majesty upon this his Eternal Son, and drawn his own Effigies upon him from everlasting, being his substantial Image and exact Representation. Which Explication fairly agrees with this Mystery, leading our Mind to such Discoveries, as will stir us up to desire the gracious participation of its Fruit and Efficacy: For it opens the Secret of eternal Generation, and the Love of the Heavenly Father. A Seal is more highly valued, and more closely kept, than other things. See Isa. 42.1. Mat. 3.17. & 17.3. John 3.35. & 17.24. Through an Union with this blessed Image, the lost Image of God is restored in Believers; now inchoatively, or with respect to Beginning; after Death, consummatively, or with respect to Perfection. Col. 3.10. 1 Pet. 1.4. not by Essential Transmutation, but by a Mystical Union. Metaphor. I. AN Image is the Likeness of, or doth represent and express the Person whose it is. II. An express Image represents a Person unto others. III. An express Image represents a Person unto us, whom we many times cannot see personally, because absent, and at a great Distance from us. IV. An Image, and the Person it represents, are not the same. V. An express Image brings him, who is held forth or represented by it, into our Minds, whereby we call to remembrance what manner of Person he is, and thereby contemplate upon his Beauty, and excellent Accomplishments, which before probably might be forgot. VI An express Image, if it represents some noble or renowned Person, one that hath an endeared Love and Affection to him or her to whom it is sent, their great and only Benefactor, or a dear Relation, is exceedingly prized and valued by the Receiver. VII. An express Image of a Person is curiously drawn, and is a most rare and admirable Piece of Workmanship; it is viewed and commended by all skilful and discerning Persons in that Art. Parallel. I. CHrist is the Likeness of the Father, See Ark of the Covenant, p. 164. the true Form, Figure, Character, or Representation of him. This Similitude (saith a Reverend Divine) relates to the Persons of the Godhead; Phil. 2.6. 'tis borrowed from the Impression of a Signet: The Son in himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dr. Owen on Heb. 7.3. p. 55▪ in the likeness of God. II. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Image of God, representing him unto Men; he manifesteth God unto us. He is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Image of the Invisible God, Col. 1.15. because partaking of the Nature of the Father, the Goodness, Power, Holiness, Grace, and all other glorious Properties of God, do shine forth, or are represented, declared, Dr. Owen. and expressed to us. III. Christ represents God the Father to Believers, in his true Form, Character, or Likeness, whom we see not as he is in himself, nor can see, he dwelling in inaccessible Light, at an infinite distance of Divine Nature, and manner of Being, from our Apprehensions and Conceptions. No Man hath seen God at any time; John 1.18. the only begotten Son, which is in the Bosom of the Father, he hath declared him. IV. Christ, respecting his Essence, is the same God with the Father; but the Subsistences or Persons of the Father and Son are different, and so not the same. V. Christ being the express Image of the Father, Mat. 11.27, 28. 2 Cor. 3.18. 2 Cor. 4.46. brings into our Minds what kind or manner of God the Almighty is; his Excellencies, and glorious Perfections, are hereby presented as it were to our view: By which means we are taken up into holy Meditations and Contemplations of him, whom by reason of Sin, we had forgotten, and lost the true knowledge of. VI Christ being the express Image of God the Father, who is the blessed and only Potentate, and the glorious King of Heaven and Earth, who hath dear and tender Love to us his poor Creatures, who is our Friend, Husband, Father, gracious and chief Benefactor, causes all true Believers greatly to prize, love, and esteem the Lord Jesus, not only for his own sake, but for the sake of him whom he doth resemble and represent. VII. Christ, God-Man in one Person, or God manifested in the Flesh, 1 Tim. 3.16. the glorious Representation of the Father to Sinners, is the Admiration of Saints and Angels; 'tis a great Mystery, and comprehends the Depths of God: That the Glory of God should shine forth in the Nature of Man, is, and will be the Wonder of both Worlds; 'tis judged by all the Godly, to be the Masterpiece of Divine Wisdom. Metaphor. I. AMong Men, the Substance of a Thing hath the precedency, or is before the Sign or Image of it; the Person, and then the Picture or Emblem of it. II. An Image, Figure, or Character among Men, cannot fully and perfectly, in every thing, express or represent the Person 'tis made for; it differs in Matter, Life, and Motion, etc. III. 'Tis gross Idolatry to worship Images, or the Likeness of any Thing in Heaven above, or the Earth beneath. IV. Other Images are soon marred, and pass away. Disparity. I. THat which is said of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being, or existing and subsisting in the Form of God, that is, being so essentially; for there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Form in the Deity, Dr. Owen. but what is essential unto it: This Christ was absolutely, antecedently to his Incarnation, the whole Nature of God being in him, and consequently he being in the Son of God. II. Christ is a lively, perfect, and complete Image, Character, and Representation of all the glorious Attributes, Excellencies and Perfections of the Father; the Fullness of the Godhead dwelling bodily in him. Were it not so, Col. 2.9▪ he could not gloriously represent unto us the Person of the Father; nor could we, by contemplation of him, be led to an Acquaintance with the Person of the Father. 1. The Father is from Everlasting; so is the Son. 2. The Father is a perfect Divine Person, or Subsistence; so is the Son. 3. The Father hath Life in himself; so hath the Son Life in himself. 4. The Father created the World; so did the Son. 5. The Father upholds all things by the Word of his Power; so doth the Son. 6. All things were made for the Father; so all things were made for the Son. 7. The Father is to be worshipped; so is the Son. 8. The Father knows all things, and searches the Heart; so doth the Son. 9 The Father is in the Son; so is the Son in the Father: The Father is in me, Joh 10.38 and I in him. The Father being thus in the Son, and the Son in the Father, all the glorious Properties of the one shine forth in the other. The Order and Oeconomy of the Blessed Trinity in Subsistence and Operation, requires, Dr. Owen. that the Manifestation and Communication of the Father to us be through the Son. 10. All other Perfections of the Father shine forth in Christ; 'tis he that makes them manifest to us, according to that of the Apostle: For God, 2 Cor. 4 6. who commanded the Light to shine out of Darkness, hath shined in our Hearts, to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ. The Wisdom of the Father is great and infinite many ways; but wherein doth it shine more gloriously, than in the Son's working about our Redemption, in reconciling Justice and Mercy, in punishing Sin, and pardoning the Sinner? To the intent that now unto the Principalities and Powers in heavenly Places, might be made known by the Church the manifold Wisdom of God. Eph. 3.10. 11. The Father is still of Goodness and Love to Man; this appears in his making of him Supreme over all Creatures on Earth. But what is this Favour and Goodness, to that which is manifested in and by Christ? in raising him up (when a Rebel and vile Traitor) to the Honour and Dignity of a Son, and to accomplish this, to give his only begotten Son to die in his stead? 2 Cor. 5. ult. Gal. 3.13. He made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him. Christ hath redeemed us from the Curse of the Law, being made a Curse for us. There was much Favour and Love in the Blessings and Privileges of Creation; but in Redemption Mercy is magnified likewise to admiration, and shines in equal Glory. 12. God the Father is infinitely holy, just and righteous. His Holiness and Justice appeared in casting off the fallen Angels, and by executing his Severity upon our first Parents, and by destroying Sodom and Gomorrah, and the Cities about them, and in several other respects: Yet how much more abundantly doth his Holiness and Justice shine forth in the Son, the Image of the Father, when he came forth to redeem Mankind? in that he made his Soul an Offering for Sin, Isa. 53.10. Rom. 8 32. Isa. 53.8. God letting out his Wrath upon him, sparing him not, when he stood in the place of the Sinner: For the Transgressions of my People was he stricken. As Mr. Burroughs observes, there is nothing sets out God's Justice, Holiness, and infinite Hatred of Sin, like this, etc. Our Nature is united to the Divine Nature of God, that so by that mystical Union, Grace and Holiness might be communicated in a glorious manner unto us. 13. The Power and Condescension of God is wonderful, many ways demonstrated, but nothing like what it is in Christ, in taking our Nature into Personal Union with himself; That the Son of God should become Man! the Ancient of Days become a Child! He that made the World, born of a Woman! When Satan had done his worst, that he might destroy Man, Man is by the Power of God advanced to greater Glory and Happiness than he had before he fell. 14. Moreover, I might speak of the Patience, Forbearance, and Faithfulness of God; all which, and many more of the glorious Attributes of the Father, shine forth most lively in Jesus Christ. Besides, the Persons or Subsistences of the Blessed Trinity are more clearly discovered by Jesus Christ, than ever before. First; In his own Person. Secondly; In his Doctrine. Thirdly; In his Baptism, or when he was baptised. Fourthly; In his Commission, Mat. 28.19, 20. Fifthly; In their distinct Offices, Operations, and Workings. Last; The Will of God, and his holy Laws and Institutions, are only made known by the Son. III. Christ, who is the Image of God, aught to be adored and worshipped by Men and Angels: And when he brings in the First-begotten into the World, he saith, Heb. 1.6. And let all the Angels of God worship him. IV. Christ, the Image of God, abides for ever; Time, nay, Eternity, will not alter or change him, nor mar his Beauty. Inferences. 1. WE may from hence perceive the wonderful Love, Goodness, and Condescension of God Almighty to Mankind, who seeing how unable we are to understand, comprehend, conceive, or take in the knowledge of Himself, (who is so infinite and inaccessible in his Being, Glory, and Majesty) is pleased to stoop so low, as to afford us a Figure, Image, and lively Representation of Himself, that so we might not frame false Ideas of God, or entertain any vain or unworthy Apprehensions of him in our Minds. 2. This also abundantly demonstrates, how exceeding willing the Blessed God is to reveal or make known himself unto his Creatures. 3. This discovers the Necessity of coming unto God by Christ, and what Advantage the Christian World have above the Heathen Nations: For though he hath in the visible Creation implanted some Resemblances or Characters of his Excellencies, and left some Footsteps of his blessed and sacred Properties, that by the contemplation of them Men might come to have some Acquaintance with him, as Creator, which might encourage them to fear and love Him, and make Him their last End; yet all Expressions of God, besides this of Christ Jesus, are partial, short, and insufficient to discover all that is necessary to be known, that we may live to him here, and enjoy him hereafter. 4. It may caution all Men, to take heed they do not imagine to come to the true Knowledge of God any other way but by the Lord Jesus: For no Man knoweth the Father but the Son, Mat. 11.27 and he to whom the Son will reveal him. All miss of Happiness, that seek it not by Jesus Christ. We must seek the Father in the Son, and by him; labour to believe in, or come to God by Jesus Christ. This is for Direction to us in all Religious Worship. 5. The Godly may from hence also see, what reason they have to love and delight themselves in Jesus Christ. Brethren, study the Knowledge of Christ, look often upon this glorious and blessed Image. Many are taken with Pictures and Representations of Things and Persons; but how vain is that? Here is the Image you should delight yourselves in; look to Jesus; much Profit, as well as Joy and Comfort, will redound to you hereby. This is an Image that abides for ever, which God allows you to worship and adore him by. 6. Prise Christ, value him above all things in this World; can you too highly esteem him, who is the express Image of the Father's Person? Last; Let all take heed how they slight Jesus Christ, or contemn the Knowledge of him; because this Mystery is above their Reach, and shallow Apprehensions; and indeed it may caution all not to seek too curiously into these great Mysteries and Depths, lest they be drowned: the best of Men know but in part. Christ a Physician. Mat. 9.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They that are whole need not a Physician, but they that are sick. THe same is repeated, Mark 2.17. with which you may compare Isa. 61.1. in which places the Term is attributed to Christ the Redeemer; the Metaphor being taken from Physicians, because he gives spiritual Healing in Soul-Diseases, as Physicians do in the Diseases of the Body; see also Luke 5.31. We read, Job 13.4. of Physicians of no value: Such indeed are all to whom Application for Remedy is made, besides this Heavenly Physician, who never fails to cure such as receive his Medicaments. In what respects Christ is termed a Physician, is to be seen in the following Parallel. Metaphor. I. A Physician is a Person skilful in Distempers of the Body, knows the Nature of Diseases. II. A Physician is one that knows the Nature of Simples, and other Ingredients that are good for Cure; studies the Nature of Herbs, Plants, Minerals, etc. III. A Physician is one that is authorized or licenced. They are first tried, and approved, and commissioned, before they are admitted to practise Physic, because many pretend to it that have no Skill, but are mere cheating Quacks and Mountebanks, that kill more than they cure. IV. A Physician ought to show and produce his Authority or Licence to practise Physic, to such as have Power to require it, that so it may be the better known, whether he be what he says or not, there being many counterfeit Physicians. V. A Physician ought to know the Name and Nature of that particular Disease under which his Patient laboureth; he that knoweth not the Distemper, can never cure it unless by chance. VI A Physician, as he ought to know the Name and Nature of the Disease, so he must know the Cause of the Disease. The Cure is found, saith one, in the Cause; to discover whence the Distemper grew, and what the Occasion of it was, directs unto the Remedy. VII. It behoveth a Physician to know the Constitution of his Patient; thereby he finds out what Diseases the Patient is most subject and incident to. VIII. A Physician ought to know what Diseases are Chronical or Habitual, from such as are Acute, that have seized on the Patient suddenly, by Heats, Colds, Blood, or from other causes. IX. A Physician ought to be an experienced Man; that greatly tends to his more necessary Accomplishment: for if he be one that hath not seen the Effect of his Medicines in his own Body, nor in others, 'tis hard venturing to have to do with him. X. A Physician useth proper and suitable Preparatives to dispose his Patient's Body to a Cure. XI. A Physician prescribes proper Medicines for every Disease; he does not apply Medicines that are hurtful and noxious, such as rather kill than cure, that instead of having virtue in them to cure, are of a poisonous nature, or have no virtue at all. XII. A Physician doth not only know what Medicines are good for his Patient, but also takes care to apply them at a right Time; if those things that are proper for the Disease be not rightly and wisely applied, the Effects are lost. A Man may do as much hurt by giving a good Medicine, as by giving an ill one. Hence it is vulgarly said, That that which is one Man's Help, is another Man's Death; one Man's Meat is another Man's Poison. XIII. A Physician is very diligent and careful of his Patient he hath in Cure, looks with a quick Eye, tries the Pulse, and gives great charge to all that attend upon him. XIV. A Physician rectifies Disorders, and Inequality of Humours. XV. A Physician searches Wounds to the bottom, to prevent inward Festering, Corruption, or proud Flesh, that may spoil the Cure. XVI. A Physician, in desperate cases, when a Member is corrupted, and comes to a Gangreen, so that the Body is in danger, prescribes ways to cut it off. XVII. A Physician deals very tenderly in binding up the Wounds of his Patient; though he hath a Lion's Heart, when he hath to do with some in dangerous cases, yet he hath a Lady's Hand, when he comes to others. XVIII. A Physician gives Antidotes to preserve from Distempers, and save from Infection. XIX. A Physician prescribes Rules to Men and Women to preserve Health, as to Meat, Drink, Sleep, Exercise, etc. XX. A Physician, when he finds his Patient's Spirits ready to faint, swoon, and die away, gives him of his choice and high-prepared Spirits. XXI. A Physician greatly rejoices, to see his Medicines take their desired Effect, and work an effectual Cure on his Patient. XXII. A Physician often visits his Patient. XXIII. It behoveth a Physician to be faithful to his Patient, to let him know how it is with him, whether better or worse; if Death is like to ensue, he lets him know it, that he may prepare for it. Parallel. I. JEsus Christ is very skilful in Distempers of the Soul and Body too; he knows what the Nature of every Sin is, (which is the Disease and Sickness of the Soul.) II. Christ knows what the Nature, Virtue, and Property is, of all spiritual Medicines, that are good to cure the Soul, viz. the Nature of his Word, Spirit, etc. Joh. 6.63. III. Christ, the spiritual Physician, is authorized and appointed to this Work. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the Poor: Isa. 61.1. Luk. 4.18. He hath sent me to preach Deliverance to the Captives, and recovering of Sight to the Blind, to set at liberty them that are bruised. All he did was as he received Commandment from the Father. He was tried many ways, and gloriously approved, to be every way able and capable to undertake the Care and Cure of Souls. IV. Christ, when he was asked about his Commission, or by what Authority he did those things, showed his Power and Licence to all, produced his Father's Seal to his Commission, by the mighty Wonders he did; he had John also to bear witness to him, but saith he, I receive not Testimony from Man, Joh. 36.37 but have a greater Witness than that of John; for the Works which the Father hath given me to finish, the same do bear witness of me, that the Father hath sent me. By which means he made it appear that he was no Deceiver. And indeed, whoever they be that take upon them to bring in new Ways and Means to cure Souls, if they cannot confirm their Doctrines by such Mediums that no Deceiver can pretend unto, they are mere Cheats and Impostors. V. Christ knows the inward Parts, knows every Sin and Disease of the Soul, knows whether it be the Distemper of the stony Heart, or the Tympany of Pride, or Unbelief (that Consumption of the Soul) or whatever Plague or Disease doth afflict thee. VI Jesus Christ doth not only know every Distemper of each Man and Woman, but also the Cause of it, the first Rise from whence it springs; what Diseases are Epidemical, and what not; whether the Cause arises from within, from that inward and universal Depravity, the original Cause indeed of all spiritual Sickness; or whether the present Grief arises more immediately from an infectious Air, Persons, or distempered Companions, the Ruin of many Souls; whether it arises from Unbelief, or Worldly-mindedness, or Neglect of Duty, Temptation of Satan, or from other Causes, He knows them all. VII. Christ knows the Inclinations of every Soul, Heb. 12.1, 2. what Sin or Sins do most easily beset them, or they are chiefly subject unto, whether it be Pride, or Passion, or the inordinate Love of the Creature, or whatever else. VIII. Christ knows all the habitual Diseases of the Soul, such Distempers as are inveterate, stubborn, contumacious from those common Weaknesses and Infirmities of Christians, which the best of Men may be overtaken with. IX. Christ is well experienced; no Physician so ancient, or hath had so long Experience of Distempers of the Body, as he hath had of the Diseases of the Soul. How many hath he cured since the beginning of the World, of all manner of Sicknesses and Diseases whatsoever? X. Jesus Christ useth proper and meet Preparatives, to dispose and fit Men for their spiritual Cure; makes them sensible of their State and Condition by Nature; humbles, and lays them low at his Feet; puts them upon the Duty of Prayer, and hearing the Word; and quickly after the Cure follows. XI. Jesus Christ knows what is proper for every Disease of the Soul, and applies such Medicines as are meet and proper, according to the Distemper, such as are not hurtful and dangerous, or that have no healing or saving Quality in them; doth not send them to the Light within, to Principles of Morality, to Popish Pardons, or Dispensations from Rome, to a bare Reformation from a notorious and scandalous Life, or an external Profession of Religion, Prayer, hearing the Word, Alms-Deeds, etc. to trust to, or rely upon for Salvation: But contrariwise, Mark 1.15 John 3.36. Joh. 7.37. to Faith in his own Blood, to Repentance and Remission, through the Atonement and Merits of his Sacrifice on the Cross. XII. Christ makes a right Application of Truth, as well as he applies that which is good and proper in itself; he does not preach the Terrors of the Law, the Severity and Justice of God, to a poor broken Soul, that lies languishing and trembling, that has the Pillars of his Comfort shaken with the break of Divine Wrath; for such an one he does not prescribe Corrosives, but Cordials, Luk. 10.34 and Supports from the Mercy of God; He pours the Oil of Gladness into his Wounds, and gives him the Wine of Consolation. On the other hand, when a Soul is stubborn, swelled in Pride, impenitent, presumptuous, contemning Advice and godly Counsel, etc. yet say, They shall have Peace, though they add Drunkenness to Thirst; Deut. 29.19. to apply Pardon, and the glad Tidings of Salvation, (saith Mr. Caryl) to such a Soul, may be its hardening and undoing. Tho Mercy may be tendered to the Ungodly, for God justifies such; yet says, not to a Man that perseveres in his Ungodliness, Joh 8.22. Joh. 3.18. Rom. 8.13. that he will justify or pardon him; but contrariwise says, he will not pardon them, but condemn and destroy them. The worst of Sinners may be saved, but God will not save them in their Sins. 'Tis dangerous to daub with untempered Mortar, Jer. 6.14. to pronounce Peace where there is no Peace. XIII. Christ is very diligent and careful of poor Sinners that he undertakes, tries their Hearts and Reins, Rev. 2.23. hath Eagles Eyes; his Eyes are never off them; giveth charge to his Servants, Luk. 10.35 Ministers of the Gospel, to look carefully after them, that they want nothing; that every Direction be followed, and wholesome Diet provided. XIV. Christ rectifies disorderly Affections, and other Faculties of the Soul. When Pride or Worldliness would predominate, he checks those Evils by his Word, Spirit, or by Affliction, a sharper way of Cure; and endeavours to balance the Soul with an Equality of every Grace, 2 Pet. 1.5, 6. Jam. 1.4. that there may be Love as well as Faith, and that Patience might have its perfect Work. XV. Jesus Christ cures none slightly that he undertakes, but searches to the quick, breaks the very Heart to pieces, and lays it open, with applying Caustics and Corrosives, viz. Afflictions, etc. corroding Medicines, and then effectually cures it: They were pricked in their Heart. Acts 2.36. XVI. Jesus Christ prescribes a way to his Church, Mat. 5.29. Mat. 18. 1ST to cut off a corrupt or rotten Member, when no other means will preserve it. XVII. Christ carries it gently and very tenderly, when he hath to do with some poor broken-hearted Sinners. Isa. 42.3. The bruised Reed shall he not break: Come unto me, Mat. 11.28. all ye that labour, and are heavyladen, and I will give you rest. XVIII. Christ uses many Sovereign Antidotes and Preservatives to deliver from the Infection of Sin, his Word, Promises, threatenings, etc. Psal. 119.9 Thy Word have I hid in my Heart, that I might not sin against thee. XIX. Jesus Christ hath prescribed Golden Rules to Saints, how they may preserve their Souls in a healthful condition, to avoid Surfeiting, all Excess, Luk. 21.34 and immoderate Use of this World; to keep good Company, and to keep a good Diet; to live under an able and powerful Ministry, and to be frequent in the exercise of Religious Duties, Prayer, Meditation, reading God's Word, and Christian Conference, etc. XX. Christ, when he finds the Soul of a Believer under Affliction, Losses, Temptation, Persecution, etc. begins to faint, and his Spirit low, he gives more of his holy Spirit; the Spirit of Faith is the choicest Spirit in this case in the World; 'twill not only revive and quicken a dying and doubting Christian, Eph. 2.1 Psal. 27.13 but will raise to Life such as are dead in Sins and Trespasses: I had fainted unless I believed. XXI. Christ rejoices greatly when he sees his Word take place upon the Heart of Sinners, and when Afflictions, like powerful Potions, cleanse the Soul from all those noxious Humours, that bring Sickness and manifold Distempers on the Soul, and that his Patient is effectually cured. XXII. Christ often visits his poor Patients that stand in need of his Help. XXIII. Christ is very faithful to poor Sinners, he lets them know the worst of their Estate, that Death is like to ensue, if they repent and believe not. Unless ye repent, ye shall all likewise perish. Luk. 13.3, 5. Joh. 8.22. And unless you believe that I am he, ye shall die in your Sins. Metaphor. I. THe most learned Physician in the World may be deceived in his Judgement about the Cause and Nature of a Distemper, and so miss of the Cure. II. Some Physicians, through Ignorance or Carelessness, administer very destructive and ill-prepared Medicines, often killing more than they cure. III. Physicians come not to the Sick, until they are sent for; and though they come not far, yet expect to be paid for that, besides their Physic. IV. Physicians are mercenary, do all for hire; some pay for the Physic ('tis to be feared) much more than 'tis really worth. V. A Physician will be sure not to expend any of his own Treasure to cure his Patients, will not be wounded himself, to heal others, or part with his own Blood to do it. VI Earthly Physicians cannot raise the Living; their Patients die whilst they are with them, and ofttimes whilst they look on them. VII. Physicians cannot bless their Physic, know not how to make it effectual to this or that Patient; the whole Success of what they give depends upon another. VIII. Physicians are not patient under Repulses; they cannot bear to be kept out of door, and slighted by the Sick they come to cure. IX. Physicians cannot visit many Patients at one and the same time, who live far and remote from each other. X. Physicians are subject to the like Diseases with their Patients. XI. The best Medicines other Physicians use, are compounded of earthly and corruptible Ingredients, and lose their Virtue by keeping long. XII. Physicians attend the Rich chiefly, few of them mind or visit the Poor. XIII. Physicians provide not Hospitals, nor other Accommodations, as Food, Nurses, and other Attendants, for their Patients, at their own charge. XIV. A Physician may die himself, and leave his Patient uncured. Disparity. I. CHrist cannot be mistaken about the Cause and Nature of any spiritual Disease, because he is God, and knoweth all things, yea, the very thoughts of the Heart: There is not a thought in my Heart, Psal. 139.4 nor a word in my Tongue, but thou knowest it altogether. II. Christ never administered any improper Medicines; all is well and skilfully prepared, that Christ gives forth to his Patients; if the Dose be hard and unpleasant to take, yet there is no Aloes, nor one dram of bitter Ingredient in it, more than he sees a necessity of. Neither do any miscarry under his hand; for he wants neither Skill nor Care. So that if a Sinner perishes, 'tis for not coming to him, or not taking his Medicines, and not observing of his Directions. O Israel, Host 13.9. thy Destruction is of thyself. III. Christ came to us who sent not for him, which made him say, I am sought of them that asked not for me, Isa. 65.1. and found of them that sought me not. The Patients seek not first, come not first to the Physician, but the Physician to the Patient. I am come to seek and to save that which is lost: Luk. 19.10 and besides he dearly paid all the Charge of his long Journey. IV. Christ, the spiritual Physician, doth all freely, without Money, Isa. 55.1. and without Price. We never read of his taking a Penny of any of all those he cured in the days of his Flesh, either of Distemper of Body or Soul. V. Christ made himself very poor, and laid out plentifully his Divine Treasure, that he might cure poor Sinners of all their Maladies. He that was rich became poor; and, Isa. 53.5. He was wounded for our Transgressions, he was bruised for our Iniquities; by his Stripes we are healed. We could not live, such was our Disease, unless our Physician died; he therefore poured forth his own Blood, 1 Pet. 2.24 to wash and cleanse our wounded, Sinsick Souls. VI Christ cures not only the Living, but also the Dead; he outdoes all other Physicians in this respect; if he speaks the word, Lazarus, come forth. Joh. 5.25. The Dead shall hear the Voice of the Son of God, and they that hear shall live. Eph. 2.1. You hath he quickened, who were dead in Trespasses and Sins. VII. Christ can make effectual all his Medicines; he can say peremptorily, This Soul, this Sickness I will heal, and it is immediately done. Joh. 5.21. As the Father quickens them, even so doth the Son quicken whom he will. VIII. Christ, the spiritual Physician, is endued with infinite Patience under all those base Repulses he meets with from vile Sinners. When he comes to heal, he ofttimes stands at their Doors, and knocks, waiting till his Head is wet with Dew, Cant. 5.2. and his Locks with the drops of the Night, before he can persuade Sinners to open to him; other Physicians will not do so. IX. Christ can visit Thousands, yea, Millions of Thousands, if he please, and speak to them all at one and the same moment, though they live Thousands of Miles asunder. X. Christ was made like unto us in all other things, but not in this; Heb. 2.17. he was without Sin; though he bore our Sicknesses, Isa. 53. 1 Pet 2.22 2 Cor. 1.30. he had none of his own. He was made Sin for us, that knew no Sin, that we might be made the Righteousness of God in him. XI. The Medicines Christ uses are heavenly; 1 Pet. 1.25. his Word and Spirit abide for ever; they never lose, nor can lose their Virtue, but have the like efficacy they had five thousand years ago. XII. Christ takes more care of the Poor than of the Rich, he had rather attend upon the Poor; such his Bowels yearn unto, and helps out of Pity, as he did the Woman that had the Bloodyflux twelve years, when all her Money was gone. XIII. Christ is at all the charge with poor Sinners; he, Luk. 10.33, 34 35. like the good Samaritan, sets the poor Soul on his own Beast, brings him to his own Inn or Hospital, which was his Church, and gives Money to the Host to provide all things necessary for him, with a Promise he would discharge the whole Score at last. XIV. Christ dies no more, Death hath no more power over him, Rom. 6.9. so that he lives to see every Cure perfected that he takes in hand. Corollaries. I. THis shows us the weak and distempered State of Mankind by reason of Sin, that Sin wounds and brings Sickness upon the Soul; every Sin is a Disease. But because this is handled under its proper Head, we shall not enlarge upon it here. See Metaphors concerning Sin. II. Moreover, we may from hence perceive the great Care, Love, and Goodness of God towards miserable and impotent Sinners, that rather than they should die of their Sickness, he would send them his own dear Son to be their Physician. III. It shows also the great Grace and Condescension of Christ, to undertake the Cure of such miserable Souls at such a dear and chargeable Rate, viz. with his own Blood. IV. This shows where Help for Sinsick Souls is to be had, and to whom they should go when they are sensible of their Sickness. V. The Reason why Men perish in their Sins, we may infer from hence, is, Joh. 5.40. because they come not to Christ, the only Physician of the Soul. VI And if Christ be such a Physician as you have heard, be encouraged then, poor polluted Sinners, to come to Christ. For Motives, consider, 1. Thou art sick; who is without Sin, and so consequently without Soul-Diseases? 2. Thou art sick of a dangerous Distemper, 'twill procure Death without a speedy Cure. 3. There is no other Physician but Christ, neither is Salvation in any other: Acts 4.12. For there is no other Name given under Heaven, whereby we can be saved. 4. Christ is a Physician ready upon every Invitation; nay, he comes without sending for, Rev. 3 20. is now knocking at the door. 5. He will make an absolute and perfect Cure of it, if he undertakes the Work, before he leaves thee. 6. Besides, thou mayest have him though thou hast no Money, no Righteousness, Isa 55.1, 2. nothing to bring or offer to him as a spiritual Present. 7. Christ cures all that come to him, whatsoever the Distemper be, he has an universal Medicine, with which he infallibly cures all Sicknesses, Diseases, and Wounds of the Soul, (save one, viz. the Sin against the Holy-Ghost.) All Sin and Blasphemy against the Father and Son shall be forgiven unto Men. He is able to save to the uttermost all that come to God by him. How many Thousands, Heb. 7.25. and Ten Thousands, hath he cured, which are now in Heaven, who once were sick of the same Diseases that thou art afflicted with? Pride, Passion, Unbelief, blasphemous Thoughts, etc. VII. If Christ be such a Physician as you have heard, how inexcusable will all vile and wilful Sinners be found, that perish in their Blood, and refuse to come to him? Cautions. I. Take heed you do not delay seeking out for Help. Some, when they are sick, never mind going to a Physician, till Nature is decayed, and the Disease has seized on them in such sort, that 'tis too late, there is no help; so do some Sinners: did not Jerusalem do thus? II. Take heed you make use of no other Physician. There are many that boast of their Skill, how good they are at curing of Souls; beware of them, 2 Pet. 2.1. they privily bring in damnable Errors, even denying the Lord that bought them, and bring upon themselves swift Destruction. These are like deceitful Quacks, and Impostors, that design to make Merchandise of you. Remember, their Medicines are poisonous and destructive. III. Value not women's Advice too high. Eve lost her Skill in the Garden, and learned little afterwards. The Apocalyptical Woman of Rome, like many old Wives, would fain be tampering with the Sick; but above all take heed of her, for she (like the adulterous Woman Solomon speaks of) hath slain and killed many, yea, Prov. 7. many a strong Man hath been cast down by her: Her way is the way to Hell, tending down to the Chambers of Death. IV. Take heed you rob not Christ of the Honour which is due to him as a Physician; which may be done two ways: 1. When we attribute the Cure to our own Industry, to Skill and Power of our own, or to Duties, etc. 2. When we attribute our Help and Cure to Instruments, to Ministers, etc. V. If thou art made whole by Christ, take heed of a Relapse. Sin no more, saith Christ, lest a worse thing come upon thee. But for Comfort: If by the power of Temptation thou hast fallen and backslidden from God, he can heal thee again. Joh. 5.12. Host 14.4. 1 John 2.1, 2. I will heal their Backslidings, and love them freely. If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous. Christ a Testator, Heb. 9.16. For where a Testament is, there must also of necessity be the Death of the Testator. Tho' this Term is thought by some not to be a Metaphor, (Christ being really a Testator) yet it may not be unprofitable to run the Parallel with Human Testators. The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (diathemenos) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a Testament, which is of the same import with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith. A Testament is the Sentence and Declaration of our just Will, of what we would have done after Death, and is so called, because it is a Testimony of our Mind, which is not in force (because revocable) till the Testator dies. Thus the New Testament, or Law of the Gospel, is ratified and confirmed by the Death of Christ. The Parallel is as follows. Testator. I. A Testator signifies a Disposer, or one that makes a Will and Testament, who hath Goods to bestow, and Relations or Friends to give them to. II. A Testator is one that is under a natural Tie or Obligation, and full of Thoughts, Cares, and goodwill to his Friends, and hence provides for them when he is gone. III. A Testator imports a Person dying, or under the apprehension of approaching Death, and from hence makes a Testament, and bequeathes Legacies. IV. A Testator hath full power to dispose of whatsoever he possesseth, or hath a Right unto, and according to his sole Will and Pleasure bequeathes unto others. V. A Testator sets down the Person in his Will, to whom he doth bequeath or give Legacies. VI A Testator, to make his last Will and Testament firm and authentic, calls others to witness it. VII. A Testator, finally to complete, perfect, and confirm his last Will, doth sign and seal it himself; which (according to the Laws and Customs, especially of the Eastern Nations, as divers have observed) is done by Blood; moreover, the Epistle to the Hebrews shows us, that the first Testament was dedicated by Blood, hence called the Blood of the Testament. VIII. A Testator, by making his last Will and Testament, usually disannulls any Will made before. IX. A Testator makes his Last Will and Testament unalterable by any other, or by himself; as others must not, so he will not. X. A Testator takes care to have his Will made known and published after his death, that the Legatees may know what Legacies are left and bequeathed to them. XI. A Testator oftentimes limits the Legacies bequeathed to some of the Legatees, upon Conditions by them to be performed. XII. The Will of a Testator gives a sure and firm Title to those that he wishes well to, and bestows Riches on; they hereby are secured: For what can be more full and undeniable Right, than that which is left or bequeathed to a Man, by the last Will and Testament of his Friend? XIII. A Testator ordains or assigns Executors in Trust, to see that his Will be punctually observed and fulfilled. XIV. A Testator being dead, no Man can attempt to abrogate or alter any part or thing that is in his last Will; though it be but a Man's Covenant, yet if it be confirmed, no Man disannulleth, or addeth thereunto. Gal. 3.15. XV. A Testator dies, and thereby opens a way for all the Legatees to come into the possession of the Inheritance that is left them. Parallel. I. CHrist, our spiritual Testator, hath store of Blessings and good things; Col. 2.3. in his hand are all Riches of Grace and Glory; and at the end he will bestow them on his spiritual Relations, viz. his Children, his Elect, who are called his Friends: Ye are my Friends, etc. II. Jesus Christ, Joh. 15.14 by taking his People into Covenant-relation and Union, hath laid himself under strong Bonds and Obligations to them, and from hence takes care of them, and is filled with thoughts of kindness to them, and provides for their future Good in his absence. III. Jesus Christ, Joh. 13.1. knowing his Hour was coming, that he must go out of the World to the Father, he being appointed to Death, made his last Will and Testament, and left Legacies to all his Saints, and faithful Followers. IV. Jesus Christ, the Testator of the new Covenant, hath not only full Power and Authority to convey all Gospel-Blessings; but all Grace here, and Glory hereafter, is solely disposed of at his Will and Pleasure, in which way, and to whom he pleases. He gives Power to become the Sons of God. He hath given him Power over all Flesh, that he should give eternal Life to as many as thou hast given him. Father, Joh. 1.12. Joh. 17.24 Joh. 14.27. I will that those which thou hast given me, be with me, where I am. My Peace I give unto you. V. Jesus Christ, as Testator, hath set down in his Testament, who the Persons are to whom he hath bequeathed the Blessings of the Covenant, both Grace and Glory, viz. all that are his Sheep, Joh. 10.23 Joh. 3.36. & 14.27. Joh. 17.20 Heb. 5 9 all that the Father hath given him, all that are regenerated, who truly repent, and believe in him, and keep his Word. VI Jesus Christ, to establish and make firm his last Will, Joh. 5.32, 36, 37. Acts 10.39. called sufficient Testimony to witness it; as first, the Father; secondly, his Miracles; thirdly, John Baptist; fourthly, the Scriptures; and then fifthly, his Apostles: We are his Witnesses of all things that he did. VII. Jesus Christ ratified and confirmed his last Will and Testament with his own Blood: He shall confirm the Covenant,— he shall be cut off. Dan. 9.26, 27. Heb. 9.16. For where a Testament is, there must be the Death of the Testator.— This is my Blood of the New Testament shed for many. 1 Cor. 11.25. Heb. 9.17. By Christ's Death there is a Confirmation of the Verity and Reality of the Covenant, of the Validity and Authority of it, and lastly, of its Efficacy and Availableness to us; for a Testament is of force after Men are dead, otherwise 'tis of no strength whilst the Testator liveth. VIII. Jesus Christ disannulled the Law of the Old Covenant, Heb. 7.12. Heb. 7.18. by his establishing the New; there is a disannulling of the Commandment going before, for the weakness and unprofitableness thereof: He took away the first, Heb 10.9. that he might establish the second. IX. Christ hath made his last Will and Testament so, as never to be altered by himself. I will put upon you no other Burden, but what you have already, etc. Rev. 2 25. Psal. 89.24 My Covenant will I not break▪ nor alter the thing that is gone out of my Mouth. X. Christ ordained and commanded his Disciples to publish his Mind and Will to the Children of Men. Go into all the World, and preach the Gospel; that is, Mark 16.13, 16. to make known the Testament: He that believeth, and is baptised, shall be saved; and he that believeth not, shall be damned. XI. Christ hath appointed Conditions to be performed by some Men, before they can actually possess the Grace and Blessing promised, viz. to attend upon hearing the Word, to pray, believe, repent, etc. If thou dost well, shalt thou not be accepted of? If thou followest on to know the Lord, Gen. 4.7. Isa. 55.3. Luk 13 33 Host 6.3. then shalt thou know him. Seek, and ye shall find. Believe in the Lord Jesus Christ, and thou shalt be saved. XII. Christ's last Will and Testament is the godly Man's Title. Whoever he be, 2 Sam 23.5. that Christ hath bequeathed such and such a Blessing or Promise to, he is sure enough of it, from the Nature of the Covenant, and from the Provision that is made by Christ the Testator, for the fulfilling and accomplishing thereof: My People shall be willing in the day of my Power. Christ makes the Condition easy to his Elect. Psal. 110▪ 3. XIII. Christ hath resigned this great Trust of fulfilling of his Will, into the hands of the Father, and the Holy-Ghost, Joh. 10.29. who are not only faithful Executors of this his Testament, but able to supply the Wants of every one, Joh. 17.11 Joh. 10.29 Joh. 14.16 and helps all those to whom the Covenant doth belong, Holy Father, keep through thine own Name those whom thou hast given me. I will pray the Father, and He shall send you another Comforter, who shall abide with you for ever. XIV. Christ's Will and Testament being confirmed and ratified by his Blood, as He will not alter it himself, much less may any Man or Angel presume to do it. If We, or an Angel from Heaven, preach any other Gospel unto you, Gal. 1.8. than that which we have preached, let him be accursed. If any Man shall take away from the Words of the Prophecy of this Book, Rev. 22.18, 19 God shall take away his part out of the Book of Life. If any Man add unto these things, God shall add unto him the Plagues that are written in this Book. XV. Christ by dying opened a way, and gave Legacies to Sinners, to have his Testament executed; if the Testator had not died, there had been no room nor access to them that are called, Heb. 9.15. to receive the Eternal Inheritance. Testator. I. THe Death of a Testator amongst Men, makes only his own Will valid, cannot make and confirm the Will of another. II. A Testator amongst Men cannot be a Witness to the Will he ratifies and establishes. III. A Testator among Men bequeathes or gives Legacies comparatively but to a few. IV. A Testator among Men cannot enjoy or possess that Kingdom, Estate, or Inheritance himself, after he hath given it away to others, and settled them in possession. V. A Testator amongst Men, commits his last Will and Testament to Men to be fulfilled. VI The best Legacies Testators among Men bequeath, are but earthly and temporal things. Disparity. I. CHrist did not only give force and value to his own Will, but to the Will of the Father also. II. Christ is not only a Testator, but a Witness of the same Testament, as 'tis the Father's. He is given of God as the great Evidence of Covenant-Love, and of all the choice Favours and goodwill to Sinners: God so loved the World, etc. Joh. 3.16. And secondly, he is given as the great Covenant-Interest and Relation betwixt God and Sinners. He testifies that all that is contained in the Covenant is true, and the absolute Will and Pleasure of God: He said, these things are true and faithful. Rev. 22.6. Rev. 1.5. Who is it that affirms and testifies this? Jesus Christ, who is the true and faithful Witness. III. Christ gives Legacies to Thousands, and Ten Thousands; no Godly Man hath, nor ever shall have, any spiritual good thing, but what was bequeathed to him by Christ's Will and Testament. IV. Christ, the spiritual Testator, though he hath given away all that he hath, and gives the possession to Believers by his last Will and Testament; yet is Co-heir of the same Kingdom and Glory, and shall possess it together with them. V. Christ, the spiritual Testator, surrogates his Spirit, in his absence, and after his Death, to see his Will executed in all points, and to give real and actual possession of all his Covenant-Blessings, unto them to whom they are given. VI The Legacies Christ bequeathes are spiritual, things of a high and most sublime Nature. As all things are given to Christ the Mediator, so all that he is or hath, he parts with freely to his faithful Followers; the Graces of the Spirit, Adoption, Pardon of Sin, Peace of Conscience, precious Promises; in a word, all things that appertain to the Life that now is, and to that which is to come: All is yours, and ye are Christ's, 1 Cor. 3.22, 23. and Christ is God's. Inferences. 1. THis exceedingly shows forth the Grace and Love of Christ to Sinners, in that he should assume Man's Nature, and become liable to Death and Mortality; what marvellous Condescension is here, that he should act or do any thing in contemplation of Death, and be a Testator, and yet could not see Corruption, the Grave could not keep him; and yet refused not to submit unto Death, that thereby through the Spirit he might convey a legal Right and Possession to us of eternal Life. 2. From hence we may also see, how firm and sure the Covenant of Grace is made to all the true Seed, and faithful Children of God. 3. And let all the Friends and Legatees of Jesus Christ know, that their Right and Title to spiritual and eternal Blessedness is of absolute Grace, and mere Pleasure of the Testator. 4. And what cause have we to praise the Name of God in Christ, who hath published and made known his last Will and Testament unto the Sons of Men? We have the Mind of Christ. 5. And in that he hath left one to execute his Will, and that it is put into the hands of the holy Spirit in Christ's absence, 1 Cor. 2.16. Joh. 15.26 who is able to do it effectually. But the Comforter, which is the holy Spirit, whom the Father will send in my Name, he shall teach you all things, he shall testify of me. 6. Moreover, let all such tremble, that adventure to alter, add to, or diminish from, any thing that is left in Christ's last Will and Testament; Rev. 22.18, 19 the Plagues of God, without Repentance, are like to be their Portion for ever. 7. Furthermore, from hence you may see what reason we have to examine what is preached for Doctrine, or published by any Man as the Mind of Christ; Gal. 1.8. for if it be not written or found in his last Will and Testament, we ought utterly to reject it, though an Angel from Heaven should preach it.— Whatever is affirmed to be an Ordinance of Christ's, if it be not, nor cannot be naturally inferred, without Abuse or Wrong to the Text, let it be abhorred and contemned by us. 8. This affords much Comfort to the Godly, whose Names are written in this Testament, and in the Lamb's Book of Life. You will there find exceeding great and glorious things bequeathed to you, and let it be your care to sue for them, according to the Will and Directions of the Testator. 9 Also let them not forget their Friend, nor neglect to keep up his Remembrance in those holy Signs of his Death, and Suffering for their sakes, which he hath enjoined upon them: 1 Cor. 11.24. This do in remembrance of me, etc. Christ compared to an Hart. Cant. 2.9. My Beloved is like a Roe, or young Hart. THe Lord Jesus in several places is resembled to an Hart. Simile. I. AN Hart is a lovely and pleasant Creature, so called in the Proverbs, Prov. 5.19. pleasant Roe. 'Tis observed by Writers, that the Hart hath some resemblance of a Lion, a Horse, and a Greyhound, which are all accounted very stately Creatures. II. An Hart (as Naturalists tell us) hath no Gall. Gesner collected by Topsall▪ p. 99 III. An Hart is a Creature that exceedingly delights in Music, loves to hear such that can sweetly sing. Pliny, lib. 8. cap. 32. IV. An Hart or Stag (saith Pliny) is the most gentle and mild Beast in the World. Ibid. V. An Hart is a Creature that has a very clear Sight, and a quick Hearing; nay, can see (if Credit may be given to Historians) in the Night as well as in the Day. Topsall, p. 91. VI An Hart is a very loving Creature to those of its kind, and will help its Fellow, when forced to take to a River, one resting his Head upon the Loins of his Fellow; and if the foremost tireth, Pliny. the hindmost changeth place with him. VII. An Hart is a very sociable Creature, greatly delights in Company; Multitudes of them will (if they can) be together. VIII. An Hart is a Creature that is chased exceedingly by Dogs, and vexed by Hunters. IX. The Hart is a mighty swift Beast, Pliny. excellent in leaping, and ascending Mountains: Topsal, p. 95. Their Swiftness doth not only appear upon the Earth, Pag. 91. but also upon the Waters. David alludes to this, when he says, The Lord hath made my Feet like Hinds Feet. Psal. 18.34 The lame Man shall leap (saith the Prophet) as an Hart. Isa. 35.6. X. Dictum est de Cervis, quòd a●●errimè pugnant pro uxoribus, Wolfang. Franzius Hist. Animal. p. 66. & sua certamina instituunt in montibus.— It is said of the Hearts, that they fight fiercely for their Females upon the Mountains. XI. An Hind, when she has brought forth her Young, lodges them (say the Naturalists) in some Rock, Topsall out of Gesner, p. 102. or other bushy and inaccessible Place, covering them; and if they be stubborn and wild, beating them with their Feet, until they lie close and contented. They leap over their young, teaching them to run, and leap over Bushes, Stones, and small Shrubs, against a Time of Danger. Pliny, lib. 8. p. 213. Or, as Pliny saith, their little Ones they practise and exercise to use their Legs from the very beginning, etc. They bring them to high, steep, and ragged Rocks, and there show them how to leap, and withal acquaint them with their Dens, Ibid. and Places of Harbour. XII. The Hart, when 'tis hunted by the Dogs, will fly to Men; nay, rather than be made a Prey to the Hounds, run to the Huntsman: In short, it greatly desires and pants after Help and Relief in its Distress. XIII. Mirabilis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter Cervos & Serpents, etc. There is, say Historians, a marvellous Antipathy, and continual Enmity between the Hart and Serpents. 1. The Hart knows, by a wonderful Instinct of Nature, Pliny. Gesner. in what Holes or Caverns they lurk and hide themselves, and by his Breath brings them out, that he may spoil and destroy them. 2. The Hart is hard beset, and much annoyed by Serpents, Pliny lib. 8. p. 214. Topsall, p. 100 Gesner. in Lybia. Multitudes of them do set upon him together, fastening their poysonful Teeth in every part of his Body; some on his Neck, Breast, Sides, Back; twine about his Legs, biting him with mortal Rage, which he, throwing himself upon the Ground, destroys, others he bruises, and so clears himself of them. XIV. Cervi, devoratis Serpentibus, ita inflammantur, Wolf. Franz. Hist. Animal. p. 164 ut ardentissimam sitim concipiant,— ejulationes edant, donec ad fontem perveniant, etc. The Hart, when it hath devoured Serpents, is so inflamed with vehement Thirst, that he cries with a lamentable Moan, and rests not, till he comes to a Fountain to drink. Ibidem. XV. Odium inter Serpentem & Cervum etiam durat post mortem, etc. The Hatred between the Serpent and the Hart continues after Death, when the Hart is slain. Pliny and Sextus affirm, Pliny. Sextus. that if a Man sleep on the Ground, having upon him an Heart's Skin, Serpents never annoy him. The Virtues of his Horn are wonderful; nay, Naturalists affirm, Gesner. Topsall, p. 103. Pliny. Dioscorides. Solinus. the whole Nature and Disposition of every part of this Beast to be good against Poison, and venomous things; his Blood hath excellent virtue in it. Parallel. I. JEsus Christ is exceeding lovely, and pleasant to look upon, though not to every Eye. Some cannot discern wherein the Hind resembles a Lion, a Horse, or a Greyhound; this is known only to the curious Observer: So there are some that see nothing lovely nor pleasant in Christ, think there is no Form nor Comeliness in him; Isa. 53.2. but a Believer, who hath the Eyes of his Understanding enlightened, can clearly discern a Loveliness and Amiableness in the Lord Jesus. II. Jesus Christ hath no Rancour of Spirit, retains no Envy or Indignation to poor Sinners for Injuries done to him; he prayed for those that murdered him: Father, forgive them, they know not what they do. III. Jesus Christ greatly delights in the Melody of the Souls of sincere Christians, in the well-tuned Instruments of their Hearts, who by fervent Prayer can open their Case, and send forth the Desires and Breathe of their Souls to him; such make sweet Music in his Ear: When they sing spiritual Songs, and Hymns of Praise to him, with Grace in the Heart, he is exceedingly delighted. Sing Praise unto the Lord, sing Praises. IV. Jesus Christ is meek and humble in Spirit, and may rather be compared to a Hart than Naphtali, whom Jacob says was as a Hind let loose, Gen. 49.21 giving goodly Words. Learn of me, for I am meek, Mat. 11.29 and lowly in heart, and you shall find Rest to your Souls. V. Jesus Christ hath so quick and sharp an Eye, that he can see into the very Heart of a Man or Woman. All things lie naked and open to his Eyes. Heb. 4.13. Day and Night are alike to him; he sees as well in Darkness as in the Light. His Ears are always open to the Prayers of his Saints, he is quick in hearing their Complaints. VI Jesus Christ dearly loveth his People, all sincere Christians, and is ready to help them, not only when they are in the Water, but in the Fire. Isa 43.2. When thou passest through the Waters, I will be with thee, and through the Rivers, they shall not overflow thee: When thou walkest through the Fire, thou shalt not be burnt, neither shall the Flame kindle upon thee. Isa. 41.10, 13, 14. — I will help thee, yea, I will uphold thee with the right hand of my Righteousness. VII. Jesus Christ was very sociable in the days of his Flesh, he took delight to be amongst poor Sinners, and great Multitudes flocked together to him. Prov. 8.31. My Delight was with the Children of Men. VIII. Jesus Christ was exceedingly chased, pursued, and hunted by wicked Men, in the days of his Flesh, (as he is now in his Members.) No sooner was News brought of his Birth, but Herod, that Fox, pursued him, (Bloodhound like) to take away his blessed Life; many Dogs were (I may say) always at his Heels) hunting him from one place to another: He was seldom quiet, or had rest whilst on Earth; such was the Rage of the Devil against him, that old malicious Hunter. IX. Jesus Christ (saith Mr. Ainsworth) is ready to help his Church; Ainsworth he is like an Hart for Swiftness. Some of the common Epithets expressing the Qualities of this Creature, are (amongst the rest) these, nimble, agile, or winged, as if he did rather fly than run; now for agility and swiftness none like Christ; he is said to come leaping over the Mountains, and skipping over the Hills, that is, over all Impediments that might hinder Good from his People, whether it respect their Sins and Unworthiness, or the Opposition of the World, and their and his Adversaries, Zach 4.7. Isa 40.4. & 41.15. Habak. 3.6 who are likened to a Mountain: Who art thou, O great Mountain, before Zerubbabel? And every Mountain and Hill shall be made low. X. So Christ (pro sua Ecclesia certamina acria cum Diabolis & Morte sustinuit) sustained sharp Encounters and Conflicts with the Devils and Sin, for his Spouse, (the Church,) removing those Mountains that hid his Grace, and separated him from her. XI. Jesus Christ lodges his Children under his own Pavilion, he hides them in the secret Place of the Almighty, or under the Wings of his Power, Love, and gracious Protection, covering them with the Mantle of his pardoning Mercy. But if Believers are stubborn and disobedient, kicking like an untamed Heifer, the Lord Jesus in a way of Mercy beats them with the Rod, lays Afflictions upon them, to humble them, and bring them to submit to his blessed Pleasure, and causing them to be contented with their Condition. He teaches his Saints to leap over all Opposition, or exercises them to use their Feet from the beginning, how to improve their Graces, and learn Experiences so, that they may escape the Danger of the Hunter, and keep clear off the Hounds before pursued. And because he would every way secure and save them from Death, he acquaints them where their Dens, Place or Places of Safety and sure Harbour are. Behold, Exod. 33.21, 22. there is a Place by me, and thou shalt stand upon a Rock.— I will put thee in a Clift of the Rock, and will cover thee with my hand, etc. XII. Jesus Christ, when pursued, and under the heavy pressure or weight of our Sins, saw the great need he had of Help and Succour; and therefore 'tis said, Heb. 5.7. In the days of his Flesh he offered up Prayers, with strong Cries and Tears, unto him that was able to save him from Death, and was heard in that he feared. He accepted of Relief from the very Angels, who in his Distress showed their readiness to comfort him. XIII. There is an unreconcilable Enmity between Jesus Christ, and the old Serpent, and his Race. Gen. 3.15. I will put Enmity between thy Seed and her Seed, etc. 1. Jesus Christ knows all the Holes and lurking Places of the old, venomous, and mischievous Serpents, and by his Spirit, and Breath of his Mouth, viz. the Preaching of the Gospel, brings them out of the Hearts and Bodies of Men, that he may dispossess, spoil, and destroy them. 2. Christ was hard beset with evil Spirits, his Enemies were numerous; the Devil tempted him; Mat. 4.1, 2, 3, 4. many with Serpentine Rage assaulting him, grievously annoyed him; and at last, how did this venomous Offspring set upon him, and torment him in every part of his Body, and cast Contempt upon all his Offices? and to this day, how doth Satan and his Instruments, twine about and annoy every Member of his Mystical Body? But Christ, notwithstanding all their Rage, by humbling himself unto Death, overcame them all. He spoilt Principalities and Powers, he made a show of them openly, Col. 2.15. Gen. 3.15. 1 Joh. 3.8. triumphing over them in it. He shall bruise thy Head.— To this end was the Son of God manifested, that he might destroy the Works of the Devil. XIV. Christus destr●●ens Diabolum verè sensit ardentissimum onus irae Dei in se derivari, & e. When Christ came to destroy, break the Head of, or devour the Serpent, (the Serpent as 'twas foretold, crushed or bit his Heel) he was sensible that the heavy Wrath of God was upon him, insomuch that he sweat as it were great Drops of Blood in the Garden; and when he was on the Cross, he cried out, I thirst, and with a bitter Cry ran to the Fountain of all Fullness, My God, my God, why hast thou forsaken me? XV. Christus post mortem ubi resurrexit, etc. Christ being slain, or after his Death and Resurrection, sitting at the right hand of the Eternal Father, retains mighty Efficacy in himself against the old Serpent, and all the Venom of Sin. A Man that hath on him the Robe of his Righteousness, cannot be hurt or devoured by the Devil. The Virtue of his Horn of Power is infinite, whether respecting the Power of his Grace to help his Church, or the Power of his Anger to destroy his Enemies. The whole and every part of Christ is excellent against Satan, and the Poison of Sin; the Example of his Life, his Death, Resurrection, Intercession; his Word, Spirit, Gospel, and Grace, powerfully expel it. The Virtue of his Blood is admirable, it heals all Diseases of the Soul, makes Atonement, and cleanses us from all Sin. 1 Joh. 1. ●●. Metaphor. I. THe Hart is but a weak Creature in comparison of Lions, Elephants, etc. and can't save himself from his Enemies. II. The Hart is a very timorous and fearful Creature, will run as being affrighted, when no danger approaches. III. An Hart is, as Naturalists tell us, Pliny, lib. 8. p. 21 3. an envious Creature, is loath to part with that which is good for others; when he has cast his Horn, he hides it in the Earth, so that 'tis hard to find it; and is unkind to such of its own kind as are wounded. IV. The Hart, though he lives long, and is famous for length of Life, yet dies at last as well as other Creatures. Disparity. I. JEsus Christ excels all in strength, all the mighty Monarches of the Earth, and Powers of Hell and Darkness, are nothing in his hand: I have laid Help upon one that is mighty. II. Jesus Christ is void of all Fear, his Courage is beyond the fearless Courage of a Lion, flies from no Enemies, etc. III. Jesus Christ is ready to part with any thing that will do poor Sinners good. He left his Kingdom, the Bosom of his Father, and shed his precious Blood for our sakes; He gives all things that are good both for Body and Soul. He envies not our Happiness, and is exceeding merciful to poor wounded Sinners. IV. Jesus Christ, though he once died, yet dieth no more: Death hath no more Power over him. He ever liveth to make Intercession for us. Inferences. 1. FRom the Enmity of the Hart to Serpents, which our Parallel shows to be true of Christ in a spiritual sense, we may infer, That the eternal Ruin, Rom. 16.20. and final Overthrow of the Devil, and his cursed Offspring, is at hand; he will tread them down under his Feet shortly. 2. Moreover, from hence we may infer further Terror to the Enemies: Christ's quick and piercing Eye sees all their secret Abominations, pries into their Cabals, and close Counsels; and as he sees what Mischief and Violence is hatching by them. so he is swift-footed, will soon skip over all Mountains, and with his direful Vengeance confound them. 3. Besides this, we may learn from hence what Fools many Men are; whilst they pursue after the poor Hart, they study not the way to hunt for this spiritual Venison. Jesus Christ is worth the Chase; who would not hunt for such an Hind? 4. Let Saints be comforted, Christ has Hind's Feet; He will soon get over all Difficulties, and deliver them. Last; Let us pray with the Church, Make haste, my Beloved, and be thou like a Roe, Cant. 8.14 or a young Hart, upon the Mountain of Spices. Christ a Door, John 10.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— I am the Door, etc. AMongst the many Metaphors that our Blessed Saviour is expressed by in the Holy Scripture, certainly this of Door must carry some Emphasis and Signification, for Use and Improvement; otherwise He that was wiser than Solomon, and spoke as never Man spoke, (for excellency of Matter and Form) would never have likened himself to a Door. And therefore whatever may be imagined concerning a Door, in point of Excellency and Usefulness, in respect of Appointment and Necessity to the Children of Men, according to the Scope of the Text, that (even that) by way of Eminency is the Son of God unto Sinners. For the better understanding of which, we shall distinctly consider the Subject, and run the Parallel as followeth. Metaphor. I. A Door is of the same substance with some part of the House, to which it is purposed or intended as an useful Part. II. A Door is fitted, by the Power and Wisdom of him who is concerned to do it, for a premised End. III. A Door is set a part or assigned to a proper Place and Service, which other parts of a House are not fit for. IV. A Door is of necessity; who can be without it, that is of human Race, whose dwelling is with Men? V. A Door is as really the Propriety of the Owner of the House, as any other part or parts of the House besides. VI A Door lets into possession; if Men hire or purchase, and take possession, the Door is the Entrance thereto. VII. A Door is under the Command of the Master that owns it; 'tis he that shuts and opens it at his own pleasure. VIII. A Door is the place of legal Entrance; no Men are allowed by Law to climb up to Windows, or break down any part of the Walls for entrance. IX. A Door is the common Passage for the Family and Strangers, for Children and Servants, for Friends and Enemies. X. A Door is of use to all, even to Emperors and Kings, as well as meaner Men and Cottagers. XI. A Door is not only for the convenient Entrance of Men and Women, whether of the Family or not, but for the bringing in of other things, that the Master likes of, and requires to be brought in. XII. By the Door admittance is given to view the inward Excellencies of the House; who can see what there is within, if they are without the door? XIII. A Door lets into the best Parts and Privileges of a House; into the Dining-Room for Meat, into the Cellar for Drink, into the Wine-Cellar for Wine, into the Wardrobe for clothes, into the Treasury for Cash, into the Closet for Books, etc. XIV. The Door is the Privilege-place for the Poor, where they often meet with good Gifts and Refreshments. Parallel. I. JEsus Christ, the Spiritual Door, was of the same substance in respect of his human Nature, that Men are, even like to them in all things, Sin only excepted. In as much as Children are Partakers of Flesh and Blood, Heb. 2.14. he himself took part of the same; therefore very often in Scripture called a Man. II. Jesus Christ is fitted by the Power and Wisdom of Him, who hath laid a most worthy Platform and Contrivance, and premiseth all things to his own most wise and admirable Ends. Gal. 4 4. Heb. 10.5. He sent forth his Son made of a Woman. A Body hast thou prepared me. III. Jesus Christ is sanctified, or set apart by God the Father, 1 Tim. 2.5 to be a Mediator and Saviour, which no other besides himself is fit for: Joh. 10.36 Whom the Father hath sanctified (or set apart) and sent into the World. And there is no Name under Heaven given, Acts 4.12. by which Men can be saved, but by him. IV. Jesus Christ is of such absolute necessity, that none can be happy without him, that have immortal Souls to save. Whoso findeth me, findeth Life, and shall obtain favour of the Lord. He that hates me loves Death. Except ye believe that I am he, ye shall (abide without, viz.) die in your Sins. Prov. 8.35▪ 36. Joh. 8.24. V. Jesus Christ is truly and really God's Propriety, as the Church, and each particular Believer, or Member thereof; therefore in Scripture is called his own Son. All is yours, ye are Christ's, and Christ is God's. Rome 8.32 1 Cor. 3.23 VI Jesus Christ has the Honour and Office of letting all true Believers into the possession of that eternal Inheritance purchased by his own Blood for them; 'twas he that gave the poor Thief entrance into Heaven, Luk. 23.43. VII. Jesus Christ is under the Command of God the Father, as Man; and he receives in, and shuts out, according to his pleasure; acts even so, and speaks even so, as he receives Commandment from the Father. VIII. Jesus Christ is the legal way of Entrance, whether into the visible Church, or into the Kingdom of Heaven. Whosoever shall attempt to enter into either of these, otherwise than by Christ, will be looked upon as Thiefs and Robbers. IX. Jesus Christ is the common Passage to the Mercy of God, Joh. 10.1. to the Privilege of Children, to the Fellowship of the Sheep, and to eternal Life; all are admitted through him: No Man comes to the Father, but by me. X. Jesus Christ is useful to all, Joh. 14 6. even to Emperors and Kings, to mean Men and Cottagers; none of them can by any means deliver his Brother, or give to God a Ransom for him, etc. Riches profit not in the day of Wrath. Psal. 49.7, 8. He is the only Saviour of all Men that are saved; neither is their Salvation in any other. Acts 4.12. XI. Jesus Christ is not only for the acceptance and entrance of Men and Women to God the Father, but for the acceptance of their Works and Services, as Prayer, thanksgiving, etc. Their Services and Performances are accepted in and through the Beloved, as well as their Persons: Thy Prayers and Alms are come up. Acts 10.4. XII. Jesus Christ gives an inspection into the Excellencies of the Father, and the World to come: For no Man hath seen the Father, save the Son, and he to whom the Son reveals him. 2 Tim. 1.10. 'Twas He that brought Life and Immortality to light through the Gospel. How can we see things that are within the Veil, but by and through Christ? Who was it told us of a Kingdom above, and an immortal Crown, sitting upon Thrones, and walking in white Robes, but Christ? 'Tis he that opens to the Holy of Holies, where the King sits in Majestic Glory. XIII. Jesus Christ lets the Souls of Men into the best Parts and Privileges of Heaven, of Glory, and Blessedness itself. 'Tis through him they come to the King's great Feast, to the Waters of Life, the Streams of that River that makes glad the City of God. Psal. 46.4. 'Tis through him they come into the King's Wine-Cellar, to drink of the Wines, the refreshing Influences of the Spirit, the precious Promises, the Consolations of God, which are not small. 2 Pet. 1 4. 'Tis through him that Men have an imputed Righteousness for a Wedding-Garment, the white Robes, that render all fair, and without spot or wrinkle, or any such thing. 'Tis through Him, that Men receive Riches and Treasures of Grace, to help in time of Need. 'Tis through Him that we come by that excellent Book, which informs about all Affairs, and gives a true and full account of that Estate which belongs to us in the World to come. It is through Him that all things are enjoyed, whether Grace here, or Glory hereafter. Joh. 20.31 Act. 10.43. Act. 13.38. Rom. 5.1. Eph. 2.7. All are yours, you are Christ's. Life is through his Name, Remission of Sins through him, eternal Life through him, Justification through him, Riches of Grace and Glory through him. XIV. Jesus Christ is the Door where the Poor have privilege to come without molestation or control; here they meet with Relief; they never come and lose their Labour. As he calls, so he gives when they come, and the best sort of Alms too, the Bread of Life, the Water of Life; He gives Helpe and Healing, as well as Bread and Nourishing; Mal. 4.2. the Deaf receive their Hearing, the Dumb their Speech, the Blind their Sight, etc. 'Tis through this Door God's bountiful hand is stretched forth, to disperse abroad to them that are in Necessity. Blessed are they that wait at the Posts of this Door. Prov. 8.34. Corollaries. 1. HEre is Wisdom and Goodness appears on God's part, in making such an useful, convenient, and necessary Door. 2. Here is great encouragement for all to seek, to find, especially the Poor, and them that have a real mind to be happy. 3. Here is the Folly of them discovered that slight it, and the Misery of all that miss it; they lose Heaven, and all its Privileges. Christ the Servant of God. Isa. 42.1. Behold my Servant whom I uphold, etc. Isa. 19.6. Is it a light thing that thou shouldest be my Servant? etc. CHRIST is in these Scriptures called a Servant. Metaphor I. A Servant is one chosen to Office. If Men have Work or Business to do, they choose one to be their Servant, whom they think fitly qualified, and able to do it. II. A Servant is a Name of Subordination and Subjection, it respects an Office of an inferior Rank and Quality. III. A Servant is one that hath a Trust committed to him, by a Master or Superior, to whom he is to be accountable. IV. A Servant is oftentimes employed to labour, and hard Work, as to plow and sow, build and plant, etc. V. A Servant is not to seek his own Glory, nor to do his own Will, no further than it comports or agrees with the Glory and Will of his Master or Father, but doth every thing that is commanded him, not being ashamed to acknowledge himself to be a Servant. VI A Servant is sent sometimes abroad to do Business, far from home, and is thereby exposed to many Dangers, and great Hardships. VII. A Servant that is faithful, delights to do his Father's or Master's Business, preferring it above his Meat and Drink, as appeared by the Servant of Abraham, Gen. ●●4. 33 who would not eat nor drink before he had done his Errand. VIII. A Servant that is faithful, will not go beyond his Commission in any thing. Saith God to Moses, Look that thou make them according to the Pattern that I have showed thee in the Mount. Exo. 25.40 Exo. 40.16 Thus did Moses; according to all that the Lord commanded him, thus did he. IX. A Servant hath Right to Wages, and expects it, as the Desert of his Work; as Jacob said, Give me my Wife, for my Days are fulfilled. He demanded his Wife, after he had served seven Years for her. X. 'Tis the Hope and Expectation of a Reward, that causeth a Servant to go through Difficulties and Hardships cheerfully; as it was in Jacob's case: As I was in the Day, the Drought consumed me, and the Frost by Night; yet he served seven Years for Rachel, and they seemed unto him but as a few Days, etc. XI. A Servant is attended with Fear: Mal. 1.6. If I am a Master, where is my Fear? Parallel. I. CHrist was chosen by the Father, not to one Office only, but to many, to be a Mediator, King, Priest, and Prophet. Isa. 43.10. Behold my Servant whom I have chosen. He was every way furnished and fitly qualified for the great Work appointed for him. I have laid Help upon one that is mighty: Psal. 89.19 I have exalted one chosen out of the People. II. Christ in his Humiliation was abased so low, as to be in subjection to the Father: He made himself of no reputation, Phil. 2.6, 7 and took upon him the Form of a Servant. I have been amongst you as he that serveth. Luk. 22.27 III. Christ hath a great Trust committed to him: Gen. 41.41 & 55 57 Joh. 1.16. Col 1.19. Is it a light thing that thou shouldest be my Servant, to raise up the Tribes of Israel? And as all the Treasures and Riches of Egypt were committed to Joseph; so are all the Riches of Heaven, both of Grace and Glory, committed to Christ: It pleased the Father, that in him should all Fullness dwell, Col. 2.3. in whom are hid all the Treasures of Wisdom and Knowledge. IV. Jesus Christ was employed in hard Work, viz. to redeem, and not only so, Acts 20.28 but to build the Temple or House of God. Upon this Rock will I build my Church. Mat. 16.18 Behold, the Man that is called the Branch, Zech. 6.12. he shall build the Temple of the Lord. A Sower went out to sow, Mat. 13.2, 37. this Sower is the Son of Man. V. Jesus Christ, as God's Servant, sought not his own Glory. I honour my Father. If any Man will do his Will, Joh. 8.49. Joh. 7.17, 18. Luk. 22.42. he shall know of the Doctrine, whether it be of God, or whether I speak of myself. He that speaketh of himself, seeketh his own Glory; but he that seeketh the Glory of him that sent him, the same is true, etc. Father, not my Will but thy Will be done. Joh. 12. 4●● Joh. 15.10 He that sent me, gave me commandment what I should say, and what I should speak. As I have kept my Father's Commandments, etc. VI Jesus Christ, to do the Work of God as Mediator, was sent on a long Journey, as far as 'tis from Heaven to Earth, and was thereby exposed to much Difficulty, and great Hardships, from Men and Devils. He was persecuted from place to place, his Life being often in jeopardy; Mat. 8.20. he had nowhere to lay his Head; and was at last most basely betrayed, and put to Death. VII. The Lord Christ was most faithful. Tho he was a Son, Heb. 5.8. Joh. 4.34. yet learned he Obedience by the things he suffered. My Meat is, to do the Will of him that sent me, and to finish his Work. I delight to do thy Will, Psal. 40.8. Luk. 2.9▪ O God. Witted ye not that I must be about my Father's Business? VIII. The Lord Christ was faithful, in doing all things which God required of him; he went not beyond his Commission, nor did he neglect any part of his Work. He that God sent, Joh. 3.34. speaketh the Words of God, and I know that his Commandment is Life everlasting. Joh. 12.50 Whatsoever I speak therefore, even as the Father said unto me, so speak I. Heb. 3.2. Who was faithful to him that appointed him, as Moses was faithful in all his House. IX. The Lord Jesus Christ hath an absolute Right to a Reward for his Work's sake. Psal. 2.8. Tho there is no Merit or Desert for the Works which Believers do, being unprofitable Servants when they have done all; Isa. 52.13. yet there is very great Merit and Worth in what Christ did. And the Father will give him his Wages; he shall have his Wife, his Church, for whom he served above fourteen Years; nay, He shall have the Heathen for his Inheritance, and the uttermost Parts of the Earth for his Possession. Behold, Isa. 53.12. my Servant shall deal prudently, he shall be exalted and extolled, and be very high: I will divide him a Portion with the Great, and he shall divide the Spoil with the Strong, because he hath poured out his Soul unto Death.— But we see Jesus, Heb. 1.9. who for suffering Death is crowned with Glory and Honour, etc. X. The Lord Jesus Christ, having in his eye that eternal Advantage his Elect should receive, and what Glory He, as Man, should be raised unto, as the Reward of his Undertaking, went through all his Sorrows with much cheerfulness. Who for the Joy that was set before him, Heb. 12.2. endured the Cross, despised the Shame, and is set down at the right-hand of the Throne of God XI. The Lord Jesus Christ was subject, whilst he was here in our Nature, in the Form of a Servant, (at some time) unto Fear. He was made under the Law. 'Tis said, He was troubled in Spirit, Heb. 5.7. and was heard, in that he feared. Metaphor. I. A Servant and the Master are not essentially and inseparably one. II. A Servant amongst Men hath not an inseparable Interest in his Master's Goods and Estate. III. Servants among Men many times, through Temptation, prove unfaithful, and deceive either Father or Master; yea, the best Servants of good Men have in something or other miscarried. IV. A Servant may be turned out of his Master's Service, and lose his Honour. V. The Servant abides not in his Master's House for ever. VI A Servant differs from the Heir in Place, Dignity, and Privilege. VII. Too many are oftentimes forced to become Servants, because they cannot otherwise tell how to live. Disparity. I. JEsus Christ, although a Servant, is essentially one with the Father; the Father, Son, and Spirit, are but the one everlasting and eternal God. I and my Father are one. 1 Joh. 5.7. There are three that bear Record in Heaven, the Father, the Word, and the Holy Spirit; and these three are inseparably one. II. Christ hath a full, a clear, and inseparable Interest in all that the Father hath: All mine are thine, Joh. 17. 1ST. and thine are mine, and I am glorified in them. III. It was impossible for Christ to be unfaithful, or disobey God his Father, because he was without Sin, and Satan had nothing in him to fasten a Temptation upon. Joh▪ 14.30 IV. The Lord Jesus Christ did not, could not displease his Father, and therefore did not, nor could lose his Honour. Joh. 8.29. I do always the things that please him. V. Jesus Christ abideth in the House of God for ever. VI Jesus Christ, though he be called the Servant of God, Heb. 1.2. yet is he his own beloved Son, and Heir of all things, by whom he made the World. There is none in Heaven or Earth, that hath greater Glory, Place, or Privilege conferred upon upon him, than the Lord Jesus Christ. Heb. 15.8. VII. Christ had no necessity of Nature laid upon him, to accept of the low Place and Office of a Servant. He was not forced to it, because he could not tell how to live without serving, he being infinitely happy in himself from Eternity; but the Glory of his Father, and the dear Love he bore to the Creature, even to poor lost Man, moved him to become a Servant; he did it freely for our sakes, that we might be Lords. Inferences. I. WE may note from hence the wonderful Condescension of Jesus Christ; there is nothing which sets forth his great Abasement for our sakes more than this; what Grace is this! Doth the Son of God, who is the Lord of Heaven and Earth, become a Servant! He that thought it no Robbery to be equal with God, Phil. 2.6, 7 Joh. 13 4, 5 made himself of no reputation, and took upon him the Form of a Servant! The Son of Man came not to be ministered to, but to minister. Quest. But some may inquire, Whose Servant is Christ? etc. 1. He is God's Servant: Behold my Servant, etc. Mat. 20 28 2. He is his People's Servant: The Son of Man came not to be ministered unto, but to minister, and to give his Life for many. II. Let us learn from him, henceforward to humble ourselves. Let the same Mind be in you, Phil. 2 5. that was also in Christ Jesus. Shall the Lord become a Servant? and shall the Servant swell in Pride and Arrogancy, and nothing content him but to be called Lord; nay, and lord it over God's Heritage, whose Servants they ought to be, if they would be Gospel-Ministers. Surely Christ abhors him who calls himself the Servant of Servants, whilst at the same time he exalts himself above All that are called Gods. III. If the Lord Christ became a willing, humble, laborious, and faithful Servant for us, let us labour to be humble, faithful, and sincere Servants to him: Joh. 15.8. He hath done all the hardest Work, and if any remain too hard for us, he sticks not to set his hand to it. Thou hast wrought all our Works in us, Isa. 26.12. and for us. IV. Let this teach us to follow his Example, and be Servants one to another: I have given you an Example, that you should do as I have done to you; John 13.14, 15. for this is acceptable to him. V. Remember, 'tis an honourable, pleasant, and gainful thing, to be Christ's Servant. Paul seems to glory more in it, than in his being an Apostle: Joh. 12.26 If any Man serve me, let him follow me; and where I am, there shall my Servant also be. If any Man serve me, him will my Father honour. VI This justly reproves such who are ashamed to be Christ's Servants, and to bear Reproach and Infamy for his Name's sake, seeing he hath not stuck to serve them in denying himself, even to the ignominious Death of the Cross. Phil. 2.8. Christ a Lion. Revel. 5.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Behold, the Lion of the Tribe of Judah hath prevailed. IN this Text Christ Jesus is expressed by the Metaphor of a Lion, whose Nature and Properties are illustrated and applied in the following Parallel. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to see, because of his acute Sight. Metaphor. I. A Lion (saith Ainsworth) is a Kingly Beast, and as Topsall tells us, justly styled by all Writers the King of Beasts. II. The Lion is a Majestical Creature; Majesty (saith one) sits in his very Face: Which occasioned that Speech, That an Army of Hearts (which are timorous Creatures) having a Lion to their Captain, were more terrible than an Army of Lions with a Hart to their Captain. III. The Lion is a very strong Creature: Out of the Strong (saith Samson) came forth Sweetness. Judg. 14.14. IV. The Lion is a very magnanimous Creature, and courageous Beast, and a great Conqueror; he was used by the Ancients as an Hieroglyphic to denote Dominion; and it was counted ominous, if a Woman brought forth a Lion, Venning. as signifying that Country to be subdued by Strangers. Hence the Adage, Societas Leonum, the overruling Society. V. The Lion coucheth down to take his Rest, and then is very still and quiet. VI The Lion is a very fierce, fearless, and terrible Creature, especially when he is roused up, and provoked by an Enemy. VII. A Lion hath a terrible Voice; when he roareth, all the Beasts of the Field tremble. VIII. A Lion is sharp-sighted; his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Greek Verb, that signifies to see. IX. The Lion seems to be a Creature much for Justice, and will retaliate to others, according to the Nature of the Offence done. See the Metaphor where God the Father is compared to a Lion. X. A Lion marks those that have injured him, or abused or wronged his young Ones, and will revenge it; as appears by divers Passages mentioned by Naturalists, one of which take as followeth: In Bangius, a Mountain of Thracia, there was a Lioness which had Whelps in her Den, the which Den was observed by a Bear. The Bear one day finding the Den unfortified, by the absence both of the Lion and Lioness, entered into the same, and slew the Lion's Whelps, afterwards went away, and fearing Revenge, for better security against the Lion's Rage, climbed up into a Tree, and there sat as in a sure Castle of Defence. At length the Lion and the Lioness returned both home, and finding their little Ones dead in their Blood, according to natural Affection, became both exceeding sorrowful, to see them so slaughtered, whom they loved; but searching out the Murderer by the foot, followed with great Rage up and down, until they came to the Tree whereon the Bear was ascended; and seeing her, looked both of them ghastly upon her, oftentimes assaying to get up into the Tree, but in vain, being not endued with the Power of climbing. Then the Male forsook the Female, leaving her to watch the Tree, and he, like a mournful Father for the loss of his Children, wandered up and down the Mountains, making great Moan and Sorrow, till at last he saw a Carpenter hewing Wood, who seeing the Lion coming towards him, let fall his Axe for fear; but the Lion came very lovingly towards him, fawning gently upon his Breast with his Fore-feets, licking his Face with his Tongue. Which Gentleness of the Lion the Man perceiving, he was astonished; and being more and more embraced and fawned upon by the Lion, he followed him, leaving his Axe behind; which the Lion perceiving, he went back, and made Signs with his foot to the Carpenter, that he should take it up. But the Lion seeing the Man did not take it up, he brought it himself in his Mouth, and delivered it unto him, and then led him into his own Cave, where the young Whelps lay all imbrued in their own Blood; and from thence to the Place where the Lioness did watch the Bear. They making Signs, and looking up into the Tree where the Bear was, the Man conjectured that that Bear had done this grievous Injury unto them; he thereupon took his Axe, and hewed down the Tree near the Root, which being done, the Bear tumbled down headlong, and the furious Beasts tore her all to pieces. After this, the Lion conducted the Man to the Place and Work where he first found him, without doing him the least violence or harm. The Truth of this, and of the following Story, is not imposed upon the Reader; yet finding it recorded by such credible and eminent Authors, (and in itself probable) we thought fit to transcribe it, as serving to divert the Reader, and illustrate the insensible Wisdom of God in his Works. XI. As a Lion will revenge the Hurt and Injury done to him, and to his young Ones, so he is ready to requite Kindnesses done to him; as appears by another Passage, thus recorded by Historians: One Andradus, having fled from his Master by reason of some hard Usage received at his hands, by chance happened to take up his Lodging in a Cave, which (unknown to him) was a Lions' Den; where when he had been a while, not long before Night, the Lion came from Hunting, and having gotten a Hurt upon his foot, he no sooner espied the trembling Man in this fearful Place, but he cometh gently unto him, stretching forth his foot, and making Moan, as though he desired Help. The Man took the Lion by the Paw, searched the Wound, pulled out a Thorn, bound up his Foot, and gave him ease; which kind Office being performed, was first of all requited with a daily portion of Provision, which the poor Slave roasted in the Sun. After this the Man escaped, and got away; and the Lion missing him made great Lamentation. But so it happened, he was no sooner gone, but he was taken by some whom his Master had sent out to search for him; and then, alas! there was no other way but Death, and no other Death but to be torn in pieces by wild Beasts; for the Romans kept Beasts on purpose upon that account. But it so fell out, that this Lion was took up before the time came, and put into the Theatre, who greedily rend in pieces such as were thrown unto him; yet when this poor Slave, his old Friend, was cast in, he forgot his Fury, and turned it into Fawning; by which the por Soul perceived what Lion it was, and thereupon renewed his Acquaintance with him, to the Admiration of all. The Matter being known, and related to them that that were concerned, he had not only his Life, Topsall, p 366. 〈…〉 Gellius in his 〈◊〉. but the Lion also to wait upon him, who became a faithful Servant to him. Hic est Leo Hospes Hominis, hic est Homo Medicus Leonis, was that which the People would say, when they saw him lead along his Lion through the Streets: Here goes the Lion which was the Man's Host, and there is the Man who was the Lion's Physician. XII. No Creatures love their Young (as you may perceive by the foregoing Story in part) more than the Lions, which they further demonstrate in their Defence; for they will receive many terrible Blows, Slashes, and Wounds, the one opening the bleeding Body, and the other pressing the Blood out of the Wounds; standing invincible, never yielding till Death, Topsall's History of 〈◊〉 footed Beasts, p. 363. as if Death itself were nothing to them, (saith the Historian) so that their young Ones might be safe. XIII. Lions are full of Clemency to them that prostrate themselves at their feet; Corpora magnanimo satis est prostrasse Leon●●. Ovid. they will not touch such as do (as it were) by submission humble themselves to them. XIV. Out of the dead Carcase of Sampson's Lion came forth Sweetness, as in his Riddle. XV. None can take away the Prey from an hungry Lion. XVI. 'Tis affirmed, that if a Man be anointed all over with the Blood of a Lion, S●●xtus. Topsail, p. 3●●7. he shall never be destroyed by wild Beasts. XVII. The Blood of a Lion (as Naturalists say) being rubbed or spread upon a Canker or Sore, which is swelled about the Veins, will presently cure the Grief. Parallel. I. THe Lord Jesus is the King of Kings, the Lord of Lords, King of the Kings of the Earth. II. Jesus Christ is full of Majesty. It may be truly said of him, that he carries Majesty in his Face, Majesty in his Looks, Majesty in his Words, Majesty in his Walking. Christ being our Captain, though we are timorous Creatures, is enough to oppose, scatter, and vanquish the most potent Army, that ever the Prince of Darkness, or the God of this World, 1 Cor. 1.24. could raise against them; his Looks and Words affright his Enemies. III. Christ is the Power of God; He is a mighty Man, nay, Isa. 9.6. Isa. 62.1. He is a mighty God, mighty to save. IV. Christ is of superlative Courage, of an invincible Mind; for he never encountered with any, but he was Conqueror. He subdued the Devil, yea, whole Legions of them, and road in Triumph through the Air. Col. 2.15. He overcame the World, trampling it under his Feet. He conquered Sin, yea, Death itself. The Woman bringing forth the Lion of the Tribe of Judah, portended nothing less, than the Conquest of the Devil's Kingdom. V. Christ appears in his Dispensations, for some time to couch down, as it were; suffers himself to be abused (in his People) and seems to lie still, as if he were asleep. VI Christ, when he is roused up by the Cruelties of the Enemies of his Church, and the Cries of his People, will be very terrible; Isa. 41.25. he will come upon Princes, as upon Mortar. Tho now he seems still and peaceable, like a Lamb; yet the Day is at hand, when he will rise up like a Lion, to destroy and devour at once. VII. When Christ shall utter his Voice at the last Day, and come to Judgement, he will make the Nations of the World quake. Zeph. 1.14 Let all the Inhabitants of the Earth tremble, for the Day of the Lord cometh, for 'tis nigh at hand. Joel 2.1. & 3.16. The Lord shall also roar out of Zion, and utter his Voice from Jerusalem, and the Heaven and Earth shall shake, etc. VIII. There is nothing hid from the Eyes of Christ, he sees into the darkest Corners of men's Hearts and Imaginations; the most subtle Sinners cannot escape his Notice. There is no secret Place, where the Plotters, or wicked Men, can hide themselves from him; He sees all their horrid Designs and Combinations. IX. Jesus Christ will reward every one according to the Nature of his Works, in the great Day; and when he comes forth to judge Babylon, he will retaliate upon her according as she hath done. Thou hast given them Blood to drink, Rev. 16.5, 6. for they are worthy, for they have shed the Blood of thy Saints and Prophets. Rev. 18.6. Reward her as she hath rewarded you. X. Christ marks all those that injure him and his People. Wherefore doth the Wicked contemn God? he saith in his Heart, Psal. 10.13, 14. he will not requite it. Thou hast seen it, for thou beholdest Mischief and Spite, to requite it with thy hand. 1 Sam. 15.2, 3. I remember that which Amalek did to Israel, now go and smite Amalek. I will contend with them that contend with thee, Isa. 49.25, 26. and I will save thy Children: And I will feed them that oppress thee with their own Flesh, and they shall be drunken with their own Blood, as with sweet Wine. XI. The Lord Jesus, as he avenges the Wrongs and Injuries done to his People, so he will requite Kindnesses showed to them. Such as feed the Hungry, Mat. 25.38, 39 cloth the Naked, visit the Sick, and those that are in Prison, for Christ's sake, shall be rewarded: Their Work of Faith, Mat. 10.42 and Labour of Love shall not be forgotten; yea, He that gives but a Cup of cold Water in the Name of a Disciple; shall not lose his Reward. Mark 9 41. Which is a Reward of Grace, not Merit; for there is no proportion between eternal Life, and the best of our Performances, yet God accepts of them. XII. The Lord Jesus loveth his People with such a strong and endeared Love, that he did not only fight with cruel Enemies in their behalf, but freely also received many Lashes and sore Wounds in his Body, and stood invincible, never yielding till Death: He made his Soul an Offering for Sin. Yea, Isa. 53. Death itself was nothing to him, so that he might save his poor Church from Wrath, and eternal Misery. XIII. The Lord Jesus is full of Clemency, Compassion, and Tenderness of Bowels to all that humble themselves at his Feet. He resisteth the Proud, James 4. (and will tear them in pieces) but giveth Grace to the Humble. XIV. Sampson's Riddle is unfolded best in the slain Body of the Lion of the Tribe of Judah; from thence comes all the Honey, the Sweetness of Grace and Glory. XV. None can deliver themselves out of Christ's hand, when he rises up for the Prey. XVI. That Person, whosoever he be, who applieth Christ's Blood by Faith, or hath every Faculty of his Soul, viz. the whole Man bathed therein, shall never be destroyed by the Devil, nor the Powers of Darkness. XVII. The Blood of Christ cures all Wounds, Cankers, and putrifying Sores of the Soul, or inward Man, when applied by the hand of Faith. Metaphor. THe Lion is cruel, bloodsucking, proud, preying, stonyhearted, malicious, a Devourer of Flocks and Herds, the very Tyrant of Beasts. Disparity. THe Lord Jesus is mild, merciful, tenderhearted, forgetting Injuries, the Preserver and Saviour of the innocent, poor, weak, and helpless Ones, etc. Inferences. 1. LEt the Ungodly tremble, who think Christ Jesus will never appear as a Lion, but always show himself in his Lamblike Disposition. Christ is a Lion as well as a Lamb, and will ere long rise up to the Prey. 2. What will become of the Murderers and Destroyer's of his Church, in the Day of his fierce Wrath, when he comes to make Inquisition for Blood? 3. O that Sinners from hence would learn to prostrate themselves at his feet! 4. This speaks much Comfort to the Godly; He is full of Bowels, and like a Lion, able to defend and deliver them. 5. By Faith and Prayer let us strive to rouse up this Lion of the Tribe of Judah, to tear in pieces all his implacable Enemies. Christ the true Manna. John 6.50. This is the Bread which cometh down from Heaven, that a Man may eat thereof, and not die. Rev. 2.17. To him that overcometh, will I give to eat of the hidden Manna. CHRIST, and the Graces of Christ, are called Manna, the Antitype of that Manna that fell in the Wilderness, Exod. 16. Manna in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manah, preparare, to prepare, Cum ●●iderent Israelitae illam, quasi quandam pruinam aut nivem circum castra passim jacere & albicare, quaesierint à se invicem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. because it was Food prepared from Heaven for the Israelites in the Wilderness. Flacc. Illyricus, and others, say, That when the Israelites saw it like congealed Dew, Clau. Script. in vocem. Hieron. Laurett. Sylva Alleg. etc. or small Hail or Snow, lying up and down about the Camp, they asked one another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What's that? what's that? And because of frequent Repetition, that it might be more easily pronounced, they added the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and pronounced Manhu, whence they retain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man, Manna. Type. I. MAnna was a strange and mysterious thing at first to the Israelites, Exod. 16. they knew not what it was. II. Manna was Food prepared from Heaven. III. Manna came down or descended from Heaven. IV. Manna was white, it was a pure, fair, and bright thing. V. Manna was round in Form and Figure. VI Manna was a Gift, it was given to Israel freely, it cost them nothing. VII. Manna was given to all, to the Poor, as well as to the Rich; none were forbidden to partake thereof. VIII. Manna was pleasant, it had all the Taste and Relish of Sweetness in it. IX. Manna did nourish well, and was given in great plenty. X. Manna was to be bruised in a Mill, that so it might become more useful for Food. XI. Manna was given equally to all the Israelites; they had all a certain measure, not one more than another, were all Fellow-commoners; every Man had his part, his Omer. XII. Manna was a small and little thing unto the Eye, like to a Coriander-Seed. XIII. Manna came down with the Dew, it was covered or hid as it were with Dew. XIV. Manna was not given to the Israelites, whilst they were in Egypt. XV. Manna fell round about the Camp of Israel, and in no other place. XVI. Manna was given to Israel in the Wilderness; it was their only Food, whilst they remained in that desert State. XVII. It was gathered daily, except on the Sabbath, than there was none to be found. XVIII. They went out of their Tents to gather it. XIX. If Manna was kept or received otherwise than God ordained and appointed, it stank, and bred Worms. XX. Manna ceased when Israel came into Canaan. XXI. Manna was only given to the Israelites. XXII. Those that would receive the Benefit of Manna, were to eat it. XXIII. Manna came very seasonably to Israel, they had else starved. XXIV. Manna was to be kept, and put in a Golden Pot before the Lord, to remain in the Holiest for ever. XXV. Manna was loathed by those evil Murmurers on whom the Wrath of God fell, they esteemed it light Bread. XXVI. In the day before the Sabbath, in the night, Manna fell abundantly, that so they might gather it on that day, to provide Food for the Sabbath. Parallel. I. JEsus Christ is the Wonder of Men and Angels; 1 Tim. 3. Joh. 1.11, 12. and when He came into this World, yea, to his own, they knew him not. II. Christ had a Body prepared of the Father, Heb. 10. that he might be Food for Believers. III. Christ is the true Bread, or Manna from Heaven. Joh. 6. IV. Sic Christus describitur, Apoc. 1. Rev. 1. 1 Pet. 2.22 So is Christ described without Sin. V. Christ, respecting his Divinity, is infinite, perfect, and entire, no beginning, no end. VI Christ is called a Gift, the choicest Gift that ever God bestowed, Joh. 4.10. given freely for the Life of the World. VII. Christ is sent to all, to Jews and Gentiles, to the Small as well as the Great, to the Poor as well as the Rich; none are excluded. VIII. Whatsoever is pleasant, sweet, and delicious in a spiritual sense, is found in Christ; his Word is sweet as Honey, or the Honeycomb: O taste and see how good the Lord is. Psal. 34.8. IX. Christus sufficit ad omnes, etc. Christ is very sufficient and plentiful, there is in him enough to nourish and feed all. What Soul is there but may be filled to the full, if he comes to Christ? X. Christus, ut animis nostris cibus esset, doloribus mortis in Cruse contundebatur: Christ, that he might be Food for our Souls, was bruised: Isa. 53. It pleased the Father to bruise him. XI. All true Israelites have their equal Share in Christ, a whole Christ is given to every Saint; they have all one Portion, one Husband, one Kingdom and Crown, that fadeth not away. XII. Christ was little, low, and contemptible in the Eyes of the World, Phil. 2. of no reputation. XIII. Christ came down with the Dew of the Spirit, being baptised or covered therewith, hence called, as some conceive, hidden Manna. Rev. 2.17. XIV. Christ, who is the true Manna, is not given to Unbelievers, that remain in Bondage and Slavery, under the Power of Sin and Satan. XV. Christ is conversant within the Limits of his Church. The Graces of the Spirit fall upon Mount Hermon; the Dew descends upon the Mountains of Zion. Psal. 133.3 There God commanded the Blessing, even Life for evermore. Christ walks in the midst of the Golden Candlesticks. Rev. 1. XVI. Christ, and the Blessings of Christ, are given to us, who are in the Desert or Wilderness of this World. We have no other Food for our Souls, but are to live upon Christ by Faith, so long as we are in this howling Wilderness. XVII. Those that would have Christ, must seek him in the Time God hath appointed. In the Day of the glorious Rest or Sabbath, that remains to the People of God, there will be no Christ, no Manna for Sinners. XVIII. We must go out of the old Man, and sensual Rests, 2 Cor. 5.17. Heb. 13. and Love of this World, if we would participate of Christ. XIX. The Sacrament of the Lord's Supper, or any other Institutions of Christ, made use of, or received in other manner than Christ hath ordained and appointed, it stinks in the Nostrils of God, Rivetus. and is abhorred by good Men. XX. Living by Faith, and our being fed by Ordinances, will cease when we come to Heaven. XXI. Christ, and the Bread of Life, is only given to Believers. XXII. Those that will receive saving Benefit by Christ, must receive and eat him spiritually by Faith. XXIII. Christ was promised seasonably, and came seasonably into the World, in the very nick of Time. In due time Christ died for the ungodly. We had perished else for ever. XXIV. Christ is glorified in Heaven, in his human Nature, at the right-hand of God, and abides there for ever for the Faithful. Heb. 9 12▪ 24. XXV. Jesus Christ, in his Word, Ordinances, and Administrations, is loathed by carnal and ungodly Men; yea, and many account Christ's good Word light Bread. XXVI. Christ now before the last day, the beginning of the true eternal Sabbath, Rev. 14.6. is more fully revealed, that so poor Saints might be provided for, before the everlasting Rest, and End of Time comes. Type. I. THe Manna was Food for the outward Man, for the Body only. II. Manna was eaten by many that were wicked, though of the National Church of the Jews. III. Manna did corrupt and putrify. IV. Manna was only found at some certain times, it melted away when the Sun rose. V. Those that did eat of Manna in the Wilderness are dead, they perished. VI The Manna that was reserved in the Holiest, was spoiled, and did perish. Disparity. I. CHrist is Food for the Soul. II. Christ is not Food for, nor received by any, but those who are truly godly, and Israelites indeed. Joh. 6.56, 57 He that eateth me, even he shall live by me: He that eateth my Flesh, dwelleth in me, and I in him. III. Christ, the true Manna, can never corrupt, but abideth for ever. IV. Christ is ever the same, and always to be found by those that seek him aright, both in Prosperity and Adversity, to his Elect. V. Those that eat of the spiritual Manna shall never die. He that believeth is passed from Death to Life, and shall not come into Condemnation. Joh. 5.24. This is the Bread that came down from Heaven, that a Man may eat thereof, and not die. Joh. 6. 5●●. VI But our heavenly Manna abides still in the holy Place. See Christ the Bread of Life. Christ a King. Rev. 7.14. And the Lamb shall overcome them, for He is Lord of Lords, and King of Kings. See 1 Tim. 6.15. Rev. 19.16. BY the Lamb is meant JESUS CHRIST, which is evident and indisputable; the Dignity to which he is advanced is the highest among the Sons of Men, Potentate, Son or Man of Power, King of Kings, etc. There is no higher Name or Title to set forth Dignity amongst Men, than Kings or mighty Potentates. 'Tis one of the Titles of the Most High, the God of this Blessed Lamb, and indeed it originally belongs to him, but he is pleased to bequeath it unto Men, for which reason they are called Gods on Earth: I said ye are Gods, but you shall die like Men, and fall like the mortal Princes. God is in the Congregation, He judgeth among the Gods. This King, invisible, immortal, the only wise God, hath chosen a Vicegerent to represent him to his Subjects, hath placed his Name in him, not only Wonderful Counsellor, and the Man that is his Fellow, but as King, the chief of Titles in this lower World. By this the Royal and most renowned Branch, that ever sprang from the Loins of Jesse and David, is set forth. Upon which we note, That JESUS, the Lamb of God, is compared to, and represented by the most magnificent Title of King, the highest and chiefest of Kings. And indeed there is nothing doth more fully set forth the Glory, Power, and Splendour of Christ, than this; as will appear, if we consider these following Particulars. Metaphor. I. A King is usually very highly descended, comes to his Dignity by Inheritance, is the Son of a Noble. II. A King hath, or aught to have great Qualifications, having the advantage of such Education; to his natural Wisdom is added Skill in Politic Affairs, even the Knowledge of the Laws of his Kingdom. III. Kings are sometimes chosen or appointed, as Solomon was by David his Father, 1 Kings 1.32, 33, etc. or as Alexander by Philip his Father; or else by the People, as was David, 2 Sam. 5. and many others. IV. Kings are anointed as well as chosen. Samuel anointed Saul. 'Twas a Divine Ceremony, much in use at the consecrating of Kings in the Kingdom of Israel. V. Kings are proclaimed at their Instalment. Samuel said to all the People, 1 Sam. 20.24. See him whom the Lord hath chosen: And all the People gave a Shout, and said, God save the King. VI A King, after he is anointed and proclaimed, enters upon his Government. VII. Kings (de jure) have a Palace by Right belonging to them, whether they are in immediate possession or not. VIII. King's have great Attendants belonging to their Courts, though they be not visible in all parts of their Dominions. IX. King's are invested with Power; they have sometimes some of them less at the first entrance upon their Kingdom, than afterwards; as David's was, who had but two Tribes at his entrance. X. Kings have many Subjects, who subscribe to their Power. XI. King's have Laws and Rules to govern by. XII. Kings, though they rule well, are not loved and honoured by all, are often troubled with Rebels, and Sons of Belial. XIII. Great Kings have large Dominions, as Nabuchadnezzar, the Golden Head, who was over an hundred and twenty seven Provinces. XIV. King's have a Prerogative in their own Dominions, to make Peace and War when they please. XV. Kings have a Crown to wear, a Sceptre to wield, and a Throne to sit upon. XVI. King's have the Privilege of a Grand Council, to advise with in Matters of Importance. XVII. King's have the Privilege and high Prerogative of sending Ambassadors, to treat with States and Kingdoms about Affairs of Public Good. XVIII. A King ordains and constitutes Officers, or makes Substitutes, to whom he doth delegate Power to execute his Will and Laws to all his Political Body. XIX. King's do vouchsafe Security and Protection to their Subjects (sometimes,) by good Counsel, and eminent Acts of Providence. XX. Kings have Courts of Judicature, both high and inferior, for the Punishment of Offenders, according to their Rank and Degree. XXI. King's have many and great Prerogatives, Rights, Privileges, and Excellencies pertaining to them; as to receive Petitions, and pardon Offenders; to confer Honour, and give Commissions; to have Tribute paid, and keep an Exchequer; to shut out and scatter wicked Persons, and thereby become a Terror to them that do evil, Rome 13. and a Praise to them that do well. Parallel. I. THe Lord Jesus Christ, our great King, comes to this Dignity by Birth; he is eldest Son to a mighty Emperor, and so right Heir to Kingship: When he bringeth the First-begotten into the World, etc. Heb. 1.6. Col. 1.15. He is the Firstborn of every Creature, and thereby Heir of all things. He hath by Inheritance obtained a more excellent Name than they, Heb▪ 1.4. (viz. the Angels.) II. The Lord Jesus Christ hath glorious Qualifications. He is not only endued with natural Wisdom, and that far beyond Solomon, Mat. 12.42 (A greater than Solomon is here); but hath had the Advantage also of such Education that none ever had, being brought up with God himself. He hath all the Treasures of Wisdom in him, Prov. 8. is skilled in all Politics, hath knowledge in all Laws; nothing passeth his Skill: Joh. 21.17 Thou knowest all things. He is called the Wisdom of God: Christ, the Power of God, and the Wisdom of God. 1 Cor. 1.24 III. Jesus Christ was chosen to be King by God the Father, as 'tis said, Psal. 89.19 I have exalted one chosen out of the People. And though the Fathers or Elders amongst the Jews refused him, yet the Children gave their Vote for him, crying, H●●sannah to the Son of David. IV. Jesus Christ was anointed with the Oil of Gladness above his Fellows. Psal. 43 7. He was by the Holy Spirit consecrated King for ever: The Spirit of the Lord is upon me, because the Lord hath anointed me, etc. Isa 61.1. ●● V. Jesus Christ was likewise proclaimed; first, by the Angels, Luke 2.11. To you is born in the City of David a Saviour, which is Christ the Lord: Afterwards by the Wise Men, at Jerusalem, and at Herod ●●s Court; by a Star, and by the Shepherds at Bethlehem. VI This did Jesus Christ in three eminent Cases: 1. In speaking comfortably to all his Loyal Subjects, as you may see in Mat. 5. at large. 2. In giving Laws, and expounding Difficulties, as you may see in Mat. 6. at large. 3. In bestowing his Bounty upon the Poor, releasing Prisoners that were bound, and in appointing an Hospital for the Sick. VII. Jesus Christ hath a Right to the highest Palaces in this World, as he was born Heir to the Universal Emperor, by whom he was at last advanced to the great Palace of the highest Heavens, called the holy Palace. VIII. Jesus Christ our great King, had the Attendance of Angels, who showed their Allegiance, and paid their Homage and Service at sundry times, as there appeared Occasion for them. 1. They proclaimed him. 2. They attended his Person, to assist him in his Straits. 3. They assisted his other Servants. 4. They declared his Resurrection from the Dead. 5. They assured his coming in Glory after his Ascension. 6. They are appointed to bear him company, and to attend him at his coming from Heaven the second time. The Son of Man shall come, and all the holy Angels with him. Mat. 25 31▪ IX. Jesus Christ is invested with Power, All Power is given to me in Heaven and Earth; Mat. 28.18 though at the first entrance upon his Kingdom, in the days of his Flesh, his Power did not appear so splendent and glorious, as it will hereafter. X. Jesus Christ hath many Subjects assigned him by God, which subscribe to his Power: Some voluntarily, as the Angels; others by force, as the Devils; and by virtue of his commanding Power, as the Winds and Seas, which obeyed him. XI. Jesus Christ received Commandment from the Father, from which he would never swerve; and also published and established Laws, to be observed as Rules of Government to the end of the World. Mat. 28.18, 19, 20. XII. Jesus Christ rules and governs so well, that his worst Enemies could not, cannot charge him with Evil; yet they did not, do not love and honour him; but the Sons of Wickedness rose up, and still do rise up in Rebellion against him: I honour my Father, but you dishonour me, Joh. 8.40. a Man which hath told you the Truth, this did not Abraham. Bring out those mine Enemies, etc. Luk. 19.27 XIII. Jesus Christ hath great and large Dominions, all Power in Heaven, Earth, and Hell. Eph. 1.25. Col. 1.18, 19 Rev. 1.18. He is the Head of all Principalities and Powers in Heaven, he is the Head of every Man on Earth, and hath the Command of all the infernal Spirits in Hell. XIV. Jesus Christ hath this great and high Prerogative, to make Peace, or to proclaim Peace to all the Sons of Men upon Submission; and to send a Sword, where his just Prerogative is resisted. In whatsoever House ye enter, first say, Peace, Luke 10.5, 6. if the Son of Peace be there, etc. I came not to send Peace, but a Sword. XV. Jesus Christ, Heb. 2.9. that was made a little lower than the Angels, for the suffering of Death, is crowned with Glory and Honour, etc. The Sceptre of thy Kingdom is a right Sceptre. As I have overcome, Rev. 3.21. and sat down with my Father upon his Throne. XVI. Jesus Christ hath the Father and Holy Spirit, without whose Counsel he acteth nothing, either in the Affairs of Heaven, Earth, or Hell. There are three that bear Record in Heaven, the Father, the Word, and the Spirit; and these three are one. 1 Joh. 5.7. Of this Council Offenders are in danger, and to this Council grand Criminals are delivered up for Punishment. XVII. Jesus Christ hath the peculiar Prerogative to send Ambassadors. He sent the twelve Apostles to the World, who said, We are Ambassadors for Christ. 2 Cor. 5.20 And He sent his Angel to the Churches, to treat with them about their present and eternal Welfare: Rev. 22.16 I Jesus have sent mine Angel, etc. XVIII. Jesus Christ makes Substitutes to this end. By him Kings reign, and Princes decree Justice: By him Princes rule, Prov. 8.15, 16. and Nobles, even all the Judges of the Earth; these for the World. Eph 4.9, 10 And when he ascended up on high, he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for his Church; by this, showing that He is supreme Head in all Causes, Ecclesiastical as well as Civil. XIX. Jesus Christ saved the Gospel-Church before the Destruction of Jerusalem, by giving them counsel to fly upon the sight of Signs; and the Legal Church in the Wilderness, by the convenient Providences of a Pillar of Fire by Night, and a Pillar of a Cloud by Day. He was the Angel of God's Presence that saved them, and marvellously hath he, and doth he now save and preserve his Church from Popish Rage and Cruelty, in this and other Nations. XX. Jesus Christ hath a high Court of Judicature in Heaven, where he judgeth Emperors and Kings, that are out of the power and reach of a human Hand; from whence he sends Angels, who are higher than they, to punish them for Pride and Oppression; as in the Case of Nabuchadnezzar, Dan. 4.13. Act. 12.23 who was by the holy Ones cast from his Throne; and Herod, who was smitten by an Angel for his Pride: And a lower Court, where his Church, for him, and in his Name, judgeth Delinquents of a lower Rank. XXI. Jesus Christ hath many great Prerogatives, Rights, Privileges, and Excellencies pertaining to him. 1. He receives Petitions: Lord Jesus, Act. 7.59. receive my Spirit. 2. He pardons Offenders: The Son of Man hath Power to forgive Sins. Mat. 9.6. 3. He confers Honour: I thank Christ Jesus, who hath put me into the Ministry. 1 Tim. 1.12 4. He gives Commissions: Go ye into all the World. 5. He receives Tribute: The honourable Women ministered unto him not without reason, for he was Lord of all. 6. He keeps an Exchequer, called the unsearchable Riches of Christ. 7. He shuts evil Persons out of the Church, Eph. 3.8. as he served Judas, and will shut them out of the new Jerusalem at the last Day. He scatters Wickedness by his Laws and Doctrine of Holiness. He takes care of his Subjects, and smites those that persecute his Church. He is a Praise to all them that do well, and much more will be, when he advanceth his Saints to be Rulers over many Cities, and sets them upon Thrones; and he pronounces the Sentence, Well done, good and faithful Servant, enter into the Joy of thy Lord. King. I. THe Kings of the Earth do not create their Subjects. II. The Kings of the Earth are naturally weak, and many ways defective in point of Qualification. III. The Kings of the Earth are ordinarily made and instituted by Men. IV. The Kings of the Earth have their Political Power, Strength and Maintenance from their People. V. Kings have their Power limited and confined to a certain part of the Earth. VI The Kings of the Earth may be overreached in their Politics, as Solomon was by Women. VII. The Kings of the Earth may alter from better to worse, and turn Tyrants, as too many have formerly done. VIII. The Kings of the Earth may be tossed from their Thrones, and have their Kingdoms taken from them by an invincible Force, which they cannot withstand; as in the Case of Nabuchadnezzar, Dan. 4.31, 32. and many others. IX. The Kings of the Earth are mortal, and must die: I said ye are Gods, Psal. 82.7. but you shall die like Men, and fall like one of the Princes. Mors pulsat aequo pede pauperum Tabernas, Regúmque Turres.— Horat. X. The Kings of the Earth, even the greatest and highest amongst them, are but the Sons of Earth, earthly, very low and meanly descended, in comparison of Christ. XI. The best and greatest Honours and Favours the Kings of the Earth can confer on Men, are temporal and fading. XII. The Kings of the Earth, in their Execution of Wrath, and taking Revenge, can but hurt and kill the Bodies of their Enemies; the Soul is out of their reach. Disparity. I. JEsus Christ, the King of Kings, created his Subjects, both Angels and Men: Whether they be Principalities or Powers, Things in Heaven, Col. 1.16. or Things on Earth, all Things were made by him, and for him. II. Jesus Christ hath more than the Strength of an Unicorn, is called the Lion of the Tribe of Judah, hath all the Treasures of Wisdom and Knowledge, yea, Col. 2 3. all Fullness. III. Christ is a King made and set up immediately by God himself, who hath made him higher than the Kings of the Earth, Psal. 2.6. and set him King for ever upon the holy Hill of Zion. He hath exalted one chosen out of the People. IV. Christ's Riches and Strength are of and from himself. He that has the Power of the Godhead dwelling bodily in him, needs not Strength or Maintenance from others. V. Jesus Christ is Lord of all, hath all Power in Heaven and Earth committed to him. He hath an unlimited Power. Angels and Principalities are subject to him; he is set up over all the Works of God's hands. VI Jesus Christ is the Wisdom of God, and could not be circumvented by great Beelzebub, who is the most subtle Politician; all his mysterious Stratagems were to Him, but as the Cords of Tow to Samson, in the Mightiness of his Divine Strength. This great Captivity Jesus led captive; Col. 2.15. and having spoiled Principalities and Powers, he made a show of them openly, and was with a most Majestic Triumph attended to his Throne in Heaven. VII. But Jesus Christ being naturally and essentially good, abides immutably so, is the same yesterday, to day, Heb. 13.8. and for ever. VIII. But Jesus Christ is for ever set down at the right hand of God, upon the Throne of his Excellency, and there will continue till the end of Time, till all his Enemies shall be made his Footstool. He will overthrow the Dragon with all his Infernal Force, so that there shall be no more Place found for them, Rev. 12. and in a short time will swallow up Death in Victory: The last Enemy that shall be destroyed is Death. 1 Cor. 15. IX. But Jesus Christ, being raised from the Dead by the Glory of his Father, dies no more, Death hath no more dominion over him. I am he that was dead, and am alive; and behold, I live for evermore, Rev. 1.18. and have the Keys of Death and Hell. To Him it is said, Thy Throne, O God, Heb. 1.8. is for ever and ever; a Sceptre of Righteousness is the Sceptre of thy Kingdom. X. Jesus Christ is highly descended, the immediate Offspring of God, greater in point of Pedigree than all the Sons of Nobles, called in Scripture the Man of God's Right-Hand, his Fellow. Psal. 80.17 Phil. 2.6. 1 Cor. 15.47. He thought it no Robbery to be equal with God. The second Man Adam is the Lord from Heaven. Therefore truly called the Lord of Glory: Had they known him, 1 Cor. 2.8. they would not have crucified the Lord of Glory. XI. But Jesus Christ, the King of Heaven, can confer Honours, and enrich with such Favours, as are everlasting: With him are durable Riches, and Righteousness. He hath promised a Crown which never fadeth away. 2 Tim. 3.8 XII. But the Lord Jesus can destroy both the Bodies and Souls of Men, Mat. 10.28 whether Kings, or mighty Ones of the Earth, that are his Enemies; and make them cry out to the Rocks to fall on them, Rev. 6.16. and to the Mountains to cover them, and hide them from the Wrath of the Lamb, who can cast the Dragon, the Beast, and the false Prophet, with all their Adherents, into the Lake that burns with Fire and Brimstone. Inferences. I. FRom hence we may plainly see the clear and undoubted Right which the Lord Jesus Christ hath to all the Works of God's hands. 1. By his great Descent, he is the natural Son of God: The Word was with God, and the Word was God; and, Being in the Form of God, thought it no Robbery to be equal with God; called, the Man that is God's Fellow. 2. He is qualified; 3. He is chosen; 4. Anointed; 5. Proclaimed. All which may challenge a Right to a Regal Power. II. From hence we infer the undoubted Duty of all, (both Angels and Men) to obey him. Emperors, Kings, Princes, Nobles, and all the Judges of the Earth, owe Homage and Service to him, therefore commanded to k●●ss the Son, etc. Psal. 2.12. III. From hence we infer the good and happy State of all his Friends and Favourites; He both can and will do great things for them, giveth great things unto them, saves them from Sin, Death, and the Devil: He will invest them with a Kingdom, a Crown, a Throne, and unspeakable Glory: 1 Cor. 2.9. Which Eye hath not seen, nor Ear heard, neither hath it entered into the Heart of Man to conceive, the Things which God hath laid up for those that love him. IV. Moreover, from hence we may infer, what the sad and miserable State of his Enemies will be without Repentance, and the Necessity of their Submission to Him, even Emperors, Kings, Princes, Nobles, Captains, Armies, Freemen, Bondmen, even all both small and great. He hath Power to punish all Treasons, Rebellions, Affronts, Misdemeanours, and Indignities whatsoever. All that will not hear and obey him, shall be destroyed. He will speak to them in his Wrath, and vex them in his sore Displeasure. Psal. 2 5. His Enemies shall be clothed with Shame. All that hate him shall be confounded, and fly before him. They shall be like the Dust, how great soever. They shall call for the Rocks to fall on them, and to the Mountains to cover them, Rev. 6.16. from the Face of him that sits upon the Throne, and from the Wrath of the Lamb. V. From hence we are taught to observe, That it is our Duty, 1. To adore, reverence, and honour Him. 2. To obey and keep his Law. 3. To trust in Him only for Defence and Protection. 4. To pray, that He would take to him his great Power, and reign. O blessed Son of David, King of the Jews, King of Israel, Lord of the Gentiles, Governor of Nations, and King of Kings, thy Kingdom come, that thy Will may be done in Earth as it is in Heaven. VI From hence we infer the happy State that the whole Universe shall be in, in God's appointed Time, when this good, great, and mighty Potentate shall take to him his great Power, and obtain a full Possession of all his Right. When the Heavens shall rain down Righteousness, and out of the Earth shall spring forth Joy: The Mountain's shall drop new Wines, and the Hills shall flow with Milk. Is●●. 61.11. The Light of the Moon shall be as the Light of the Sun, and the Light of the Sun as the Light of seven Days. The Heavens shall rejoice ever us, and drop Fatness; the Weary shall be at Rest, and break forth into Singing. A Jubilee shall be proclaimed, and Persecution no more heard. Judgement shall run down like Water, and Righteousness like a mighty Stream. Every Man shall sit under his own Vine, and under his own Figtree, and none make him afraid. Peace to all the Ends of the Earth. Swords beaten into Plowshares, and Spears into Pruning-Hooks; no Nation lifting a Sword against his Neighbour, no levying War any more. No more Earthquakes, nor Famine, but a fruitful and peaceable Earth. The poor Man shall overtake the Reaper, and the Treader of Grapes him that soweth Seed: And the Mountains shall drop sweet Wines, and the Hills shall melt. The Captivity of Israel shall be brought again, they shall build the old waste Places, and plant Vineyards, and drink the Wine thereof, make Gardens, and eat the Fruit thereof. Come to Zion with Songs, and everlasting Joy, where this King shall sit, and appear in his Glory. Israel shall rejoice, and Judah shall be glad. It shall far well with the whole Creation: For the Ox and 〈◊〉 Ass, that ear the Ground, shall eat clean Provender, winnowed with Fan and Shovel. The Effect of his Kingdom shall be Peace; for the Righteous shall flourish, and have abundance of Peace, and the Fruit of its Righteousness and Assurance for ever: For not only the People shall be all righteous, but upon the Bells of the Horses there shall be, Holiness to the Lord. And the Ransomed shall come to Zion, with everlasting Joy upon their Heads. They shall obtain Joy and Gladness; and all Sorrow, Heaviness, Zech. 14.20. and Sighing shall fly away: For as the Earth bringeth forth her Bud, and as the Garden flourisheth with Things that are sown in it; so shall the Lord God ma●● Righteousness and Praise spring forth before all the Nations. Blessed be God. Christ a Priest. Heb. 7.17. For he testifieth, Thou art a Priest for ever after the Order of Melchisedec. Vers. 26. For such an Highpriest becometh us, who is holy, harmless, undefiled, separate from Sinners, and made higher than the Heavens. Type. I. THe Highpriest was taken from among Men, but it behoved him not to have any Blemish. Leu. 22.17 II. The Priest assumed not to himself this Office, but was called to it of God; Heb. 5.4. Num. 8.10 they were consecrated by Imposition of Hands, when they were twenty five Years old. III. The Priests were anointed with Oil, and washed with Water. Thou shalt take thee anointing Oil, Exod. 29.7 Leu. 16.4. and pour it upon his Head, and he shall wash his Flesh in Water. IV. The Priest was gloriously clothed: Exod. 28.2 Thou shalt make holy Garments for Aaron thy Brother, for Glory and Beauty. V. The Priest was to have a holy Crown upon his Head. Exod. 29 6 VI The Priest's Body and Loins were to be covered with clean Linen. VII. The Highpriest bore the Names of the Tribes of Israel upon his Breast, Exo. 28.29 when he went in before the Lord. VIII. The Highpriest had Vrim and Thummim upon his Breast. IX. The Highpriest had an engraven Plate of Gold: Thou shalt make a Plate of pure Gold, Exo. 28.36 and engrave upon it, like the engraving of a Signet, HOLINESS TO THE LORD: Verse 38. And it shall be upon Aaron's Forehead, that Aaron may bear the Iniquity of the holy Things; and it shall always be upon his Forehead, that they may be accepted before the Lord. X. Aaron the Priest was Moses' Mouth to the People. XI. The Highpriest was not to marry a Widow, a divorced Woman, Leu. 21.14 nor an Harlot, but a chaste Virgin. XII. The Priest's work was to offer Sacrifices for the Sins of the People: Heb. 8.3. For every Highpriest is ordained to offer Gifts and Sacrifices, etc. XIII. The Priest was to take the Blood of the Bullock, and dip his Finger in it, Lev 16.14 and sprinkle seven times the Mercy-Seat, etc. and likewise the Blood of Calves and Goats, and he sprinkled the Book, and all the People, the Tabernacle, and the Vessels of the Ministry. XIV. The Priest's Garments were to remain after him, to clothe and adorn his Sons withal. XV. The Priests were to sound the Trumpets, Moses and Aaron, p. 20. Numb. 10. 2 Chron. 29.22. which (as Mr. Godwin observes) were twofold, sometimes an Alarm to War, sometimes to assemble the People. XVI. The Priests of the Lord were to teach the Law to the People: Mal. 2.7. The Priest's Lips should keep Knowledge, and they should seek the Law at his Mouth. XVII. The Priest was to judge of the Plague of the Leprosy, and to pronounce clean, or unclean. XVIII. The Priests under the Law made and anointed Kings. 2 Chron. 23 9, 10, 11 Jehoiada the Priest, and his Sons, anointed Joash King of Judah. XIX. The Priests were to appoint Officers over the House of God; and it did not appertain to the Civil Magistrate to intermeddle in the Priest's Office. See the Case of Vzziah, 2 Chron. 26.20. XX. The Priests of the Lord were to bless the People. XXI. The Highpriest only went into the Holiest of all, and that not without Blood, to make Atonement. XXII. The Highpriest only made the Perfume for Burnt-Offerings; and it might not be applied to any other use, but to burn before the Lord. XXIII. The Death of the Highpriest set the guilty Person, or manslayer free, who had fled to the City of Refuge: After the Death of the Highpriest, Num▪ 5 28 the Slayer shall return to the Land of his Possession. By the High-Priest's Death an Atonement was made for him, saith Mr. Ainsworth. XXIV. The Highpriest brought the Bodies of those Beasts (whose Blood was brought into the Sanctuary) to be burnt without the Camp. Heb. 13.11 Parallel. I. CHrist was of the Race of Mankind, of the Seed of David according to the Flesh: Rom. 1. 1ST Heb. 2▪ 14, 15. Heb. 7.26, 28. Forasmuch as Children are Partakers of Flesh and Blood, he likewise took part of the same; but was altogether pure, spotless, without the least Slain of Sin. II. So Christ glorified not himself, to be made an Highpriest; but he that said unto him, Thou art my Son, Act. 13.33. Psal. 110 4 etc. and in another place, Thou art a Priest for ever, etc. The Father invested him in this Office: Him hath God the Father sealed. Joh. 6.27. He was baptised, and the Spirit came down visibly upon him, when he was about thirty Years old. III. Christ was anointed with the Oil of Gladness above his Fellows. Heb. 2.9. How God anointed Jesus of Nazareth with the Holy-Ghost, and with Power. Act. 10 38 He had also immaculate Sanctity and Purity in him. IV. Christ was said to be glorious in his Apparel, clothed with the Divine Nature as with a Garment; Isa. 63.1, 2 he was adorned with perfect and complete Righteousness. V. Signifying (saith Mr. Guild) the Deity of Christ, which as a Circle hath neither beginning nor end; and the Royal Dignity, Jer. 23 5. Eph. 1.22. Col. 1.18. whereby he is advanced to be the Supreme Head in all things to his Church, or his Kingship. See Goodwin's Moses and Aaron. VI Christ's Humanity is clothed with true Holiness, Rev. 19.8. which is compared to fine Linen, clean and white. VII. The Lord Jesus, as our Highpriest, presents, ●●or bears the Remembrances of all his faithful People upon his Heart, Heb. 7.25. Joh. 10.3. when he appears before God to make Intercession for them: He knows his own Sheep by Name. VIII. Christ hath in him the Perfection of true Light, Beauty, and Holiness. Vrim and Thummim signified Christ's Prophetical Office, whereby He, Goodwin's Moses and Aaron, p. 17. as a standing Oracle to his Church, answers all Doubts and Controversies whatsoever. IX. Christ is the real Antitype of this engraven Plate, in likeness of a Signet, Holiness to the Lord, in that the Father hath actually communicated to him his Nature, He 8.1.2, 3 who is the express Image of his Person, a glorious Representation of him to us, being able to bear, and hath born our Iniquities: Isa. 53. The Lord hath laid on him the Iniquities of us all. X. Christ is the Mouth of the Father to the Sons of Men; He is called the Word of God. Rev. 19.13 Heb. 1.2. God hath spoken unto us by his Son. XI. Christ's Church must be a pure Virgin, chaste, unstained with Superstition or Idolatry, giving neither Love nor Worship to any other; Christ owns none but such a People for his Spouse. XII. Christ offered up his own Body, as a Sacrifice for our Sins: Heb. 9.28. He appeared to put away Sin, by the Sacrifice of himself. Christ was once offered to bear the Sins of many, etc. XIII. As Christ was offered upon the Cross for the Sins of Mankind, as a propitiatory Sacrifice; so must his Blood in a spiritual manner be sprinkled upon our Consciences, that we may be cleansed from our Sins, and accepted in the sight of God. Heb. 10.22 Let us draw near with a true Heart, in full assurance of Faith, having our Hearts sprinkled from an evil Conscience, etc. Heb. 9.13, 14. For if the Blood of Bulls and Goats, and the Ashes of an Heifer, sprinkled the unclean, sanctified to the purifying of the Flesh; how much more shall the Blood of Christ, who through the eternal Spirit offered himself to God, purge your Consciences from dead Works, to serve the living God? But ye are come to Mount Zion, etc.— And to Jesus, the Mediator of the new Covenant; Heb. 12.22, 24. and to the Blood of Sprinkling, that speaks better things than the Blood of Abel. XIV. Christ's Righteousness remains for ever, to cloath and adorn all true Believers. 'Tis the Wedding-Garment, Mat. 22.12, 13. whosoever hath it not, shall be shut out of the Marriage-Chamber, and cast into utter Darkness. XV. Christ sounds the great Trumpet of the Gospel, for the assembling and gathering together of his Elect to himself, from all the four Quarters of the Earth; and will sound an Alarm at the last Day, to the general Judgement. 1 Cor. 15.52. The Trumpet shall sound, and the Dead shall be raised, etc. XVI. Christ is the great Teacher of God's Law; 'tis he that gives us the knowledge of Salvation, Luk. 1.79. that guides our Feet into the way of Peace. We must seek the Law, i. e. the Mind and Will of God, at his Mouth, who shows us plainly of the Father. His Tabernacle is only standing; not Moses's, not Aaron's, not Elias', Mat. 17.4, 5. but Jesus': This is my beloved Son, hear him. He is the last and only Teacher sent from God. XVII. Christ is Judge concerning the Plague of every Man's Heart, what Sin is deadly, and what not. Tho there is no Sin venial, as the Papists affirm, yet there is much more danger and evil in some Sins, than in others. As for example, 'Tis worse to have Sin in the Affection, than in the Conversation; to love it, than to commit it. The best of Saints have not been without Sin; Infirmities have attended them, yet they loved them not. 'Tis a loathsome thing to a true Believer: That which I hate, that do I. The Priest was to pronounce a Man utterly unclean, Rom. 7. See Mr. Burroughs Sp●●ts of the Godly, p. 43, 44. if the Plague was got into his Head: So if a Man's Judgement, Will, and Affection, are for the ways of Sin; if they choose and love that which is evil, Christ the Highpriest, in his Word, pronounces such unclean. When Men approve not of God's ways, because they forbid, and give no toleration to their beastly Lust and Sensuality, and from hence secretly contemn Religion in the strictness of it; these surely have the Plague in their Heads. XVIII. The Lord Jesus makes and anoints many to be Kings; for besides his acting towards Men, in bringing of them to their Thrones and Kingdoms, as 'tis said, By me King's reign, Prov. 8.15 Rev. 5.10. he makes all his Saints Kings and Priests, and they shall reign on Earth. XIX. Christ hath the absolute Power of appointing what Officers should be in his Church: He gave some Apostles, Eph. 4 11. some Prophets, some Evangelists, some Pastors and Teachers. Those that make any other spiritual Office or Officer, Rev. 22.18, 19 than Christ hath ordained, will be found grand Criminals in the great Day. XX. Christ was sent to bless the People, Acts 5.26 by turning every one of them from the evil of their Ways; to give Pardon, yea, the holy Spirit, and eternal Life, to as many as believe on him. XXI. Christ entered into Heaven itself alone for us, as Mediator, Heb. 9.24. through the Merit of his precious Blood, shed to make Atonement once for all, there to appear in the presence of God for us. Heb. 9.12. Neither by the Blood of Goats and Calves, but by his own Blood, he entered in once into the holy Place, having obtained eternal Redemption for us. XXII. Christ only makes the Prayers of the Saints to come up into the Nostrils of God, through his own Mediation, as sweet Incense; Rev. 8.3. and no other Prayer must be made to God, but such only as the Highpriest directeth us in. Mat. 6 8, 9, 10. XXIII. Christ's Death makes an Atonement for all guilty Sinners, that fly to the spiritual City of Refuge, not for the Man slayer only, but for the Adulterer, Drunkard, and Murderer also; all, whoever they be, that take hold of God in Christ by a lively Faith, are set at liberty, and for ever delivered from the Avenger of Blood, and all spiritual Thraldom whatsoever. XXIV. Jesus also, Heb. 13.12 that he might sanctify the People with his own Blood, suffered without the Gate, that so we might from thence go forth unto him without the Camp, bearing his Reproach. Type. I. THe Jewish Highpriest was taken of the Tribe of Levi, and so was after the Order of Aaron. II. The Jewish Highpriest was made without an Oath, and after the Law of the carnal Commandment. III. The High-Priests under the Law were Men that had Infirmities, and needed to offer up Sacrifices for their own Sins. Heb. 7.27, 28. IV. The Priests under the Law offered up Sacrifices of Sin continually: Every Priest standeth daily, ministering or offering often the same Sacrifices, Heb. ●●. 11. which cannot take away Sins. V. The Priests under the Law offered up the Bodies of Beasts, and it was impossible that the Blood of Bulls and of Goats could take away Sin, Heb. 10.1, 2. or purge the Conscience, or make the Comers thereunto perfect. Hence 'tis said, there was a Remembrance of Sin every Year. Vers. 3. VI The Highpriest under the Law had a Successor; there were many, Heb. 7.23. because they were not suffered to continue by reason of Death. VII. The Priest under the Law, and the Sacrifices, were two things. VIII. The Priest under the Law entered into the holy Place, with the Blood of Bulls and Calves. IX. The Priest under the Law offered Sacrifices only for the Jewish Nation, or Israel according to the Flesh. Disparity. I. CHrist sprung of the Tribe of Judah, and not after the Order of Aaron, but after the Order of Melchisedec. Wherefore the Priesthood being changed, Heb. 9.14, 16, 12. there is of necessity a Change of the whole Law. II. Christ was made a Priest with an Oath: Heb. 7.22. By so much was Jesus made a Surety of a better Covenant. III. But Christ is an Highpriest without Infirmity: Heb. 7.28. For the Law maketh Men High-Priests, which have Infirmity; but the Word of the Oath, which was since the Law, maketh the Son, who is consecrated for evermore. For such an Highpriest became us, Heb. 7 26. who is holy, harmless, undefiled, separate from Sinners, and made higher than the Heavens. IV. Christ having offered up but one Sacrifice for Sin, Heb. 8.12. sat down at the right-hand of God. Heb. 9.26, 28. Nor yet that he should offer himself often, as the Highpriest entered into the holy Place,— For then must he have often suffered since the Foundation of the World; but now at the end of the World hath he appeared to take away Sin, by the Sacrifice of himself. Christ once suffered to bear the Sins of many, etc. Heb. 10.14 By one Offering he hath perfected for ever them that are sanctified. V. Christ offered up his own Body, which was the Antitype of all those Legal Sacrifices: By which we are sanctified, Heb. 10.10 through the offering up the Body of Christ once for all. Those Sacrifices cleansed only ceremonially: Heb. 7.19. The Law made nothing perfect, but the bringing in of a better Hope did. Christ's Blood, Heb. 9.14. who through the eternal Spirit offered himself without spot to God, purges the Conscience from dead Works, to serve the Living God. 1 Joh. 1.7. The Blood of Christ cleanses us from all Sin. VI Christ, because he continueth for ever, Heb. 7.24, 25. hath an unchangeable Priesthood. He hath none, needeth none, can have none to succeed him in the Priesthood, seeing he ever liveth, and hath taken the whole Work upon himself, being infinitely able and sufficient to discharge the whole Trust reposed in him. VII. Christ is both Priest and Sacrifice. The Divinity, or eternal Spirit, offered up the Humanity, as an acceptable Sacrifice unto God. VIII. Christ entered into the Holiest by his own Blood, Heb. 9.12. having obtained eternal Redemption for us. IX. Christ offered up a Sacrifice both for Jews and Gentiles. 1 Joh. 2.2. He is a Propitiation for our Sins, and not for ours only, but for the Sins of the whole World. Corollaries. I. FRom hence we may learn, that without the Blood of Christ offered up as a propitiatory Sacrifice to God, there is no Remission of Sin, nor eternal Life. God's Wrath is only appeased by a Sacrifice; and this was clearly hinted from the beginning. II. From hence we may learn, how far the Priesthood of Christ, and the Gospel-Covenant, doth excel that of the Law; moreover, the End and Design of God in the one, and in the other. Many things have been briefly touched, wherein the great Differences do consist; some of which, for the sake of the Weak, I shall reiterate in this place. The Priest under the Law was a mortal Man; Christ God-Man. Those Priests were Sinners themselves, and needed a Sacrifice for their own Sins; Christ was without Sin, and needed no Offering for himself, Christ offered up his own Body on the Tree. Those Sacrifices were the Shadow; the Sacrifice of Christ is the Substance of them. The Priest and Sacrifice is the Type, Christ the Antitype. Those Sacrifices could not take away Sin, nor purge the Conscience; Christ's Sacrifice doth both. III. Moreover, this reprehends such as slight and invalidate the meritorious Sacrifice of Christ, Heb. 10. and account his Blood to have no more virtue nor efficacy in it to Justification, than the Blood of any godly Man. IV. It also calls upon all faithful Christians, to study the Nature of Christ's Priesthood more and more; much of the Mystery of the two Covenants consisteth in Priesthood and Sacrifice, there is something in it hard to be understood. V. This greatly detects the Ignorance and abominable Error of the Romish Church, that continues to offer up fresh Sacrifices for Sin; as if Christ had not offered up a sufficient Sacrifice once for all, or that he needeth Competitors, and Help, to atone and make Peace between God and Sinners. VI It may also confute their blasphemous Notion concerning Christ's Priesthood, as if it passed from him unto them; whereas nothing can be more plainly asserted, than his continuing a Priest for ever. His Priesthood is unchangeable, exercised in his own Person, as a principal part of the Glory of his Office; and on the discharge of it, depends the Church's Preservation and Stability: He ever lives to make Intercession for us. And every Believer may from hence go with confidence unto Him in all their Concerns, Heb. 7 25. chap. 2 17. chap. 4.15. chap. 5.2. for Relief and Succour, who Himself is said to be touched with the feeling of our Infirmities. But this of Christ's offering once for all, and continuing a Priest for ever, the Rhemist Annotators are greatly at a loss about, concluding, that it makes against the Jews and Aaron's Priesthood; which worthy Cartwright learnedly answers, to whom we refer you. For clear it is, that what the Papists affirm concerning their Priest and Mass to be a propitiatory Sacrifice for the Quick and the Dead, is detected from hence to be a blasphemous, execrable, and pestilent Error; and by no means are they able to make the Offerings and Sacrifices made by their Priests, as Christ's Successors, to hold good in any case, or consonant to God's Word. Which further to evince, we shall here cite a Page of Dr. Owen's, on Heb. 7.24. and so conclude this of Christ's Priesthood. The Expositors of the Roman Church are greatly perplexed in the reconciling of this Passage of the Apostle unto the present Priesthood of their Church; and they may well be so, Dr. Owen. seeing undoubtedly they are irreconcilable. Some of them say, That Peter succeeded unto Christ in his Priesthood, as Eleazar did unto Aaron; so Ribera. Some of them deny that he hath any Successor, properly so called: Successorem non habet, nec ità quisquam Catholicus loquitur, si benè & circumspectè loqui velit, saith Aestius. But it is openly evident, that some of them are not so circumspect as Aestius would have them, but do plainly affirm, that Peter was Christ's Successor. A Lapide indeed affirms, that Peter did not succeed unto Christ, as Eleazar did unto Aaron, because Eleazar had the Priesthood in the same degree and dignity with Aaron, and so had not Peter with Christ; but yet that he had the same Priesthood with him, a Priesthood of the same kind, he doth not deny. That which they generally six upon is, That their Priests have not another Priesthood, or offer another Sacrifice, but are Partakers of his Priesthood, and minister under him, and so are not his Successors, but his Vicars; which I think is the worst Composure of this Difficulty they could have thought upon: For, 1. This is contrary unto the Words and Design of the Apostle; for the Reason he assigns, why the Priesthood of Christ doth not pass from him to any other, is, because he abides himself for ever to discharge the Office of it. Now this excludes all Subordination and Conjunction, all Vicars, as well as Successors; unless we shall suppose, that although he doth thus abide, yet he is one way or other disabled to discharge his Office. 2. The Successors of Aaron had no more another Priesthood, but what he had, nor did they offer any other Sacrifice than what he offered, as these Priests pretend to offer the same Sacrifice that Christ did: So that still the case is the same between Aaron and his Successors, and Christ and his Substitutes. 3. They say, That Christ may have Substitutes in his Office, though he abide a Priest still, and although the Office still continue the same unchangeable: So God, in the Government of the World, makes use of Judges and Magistrates, yet is himself the supreme Rector of all. But this Pretence is vain also: For they do not substitute their Priests unto him, in that which he continueth to do himself, but in that which he doth not, which he did indeed, as a Priest ought to do, but now ceaseth to do for ever in his own Person; for the principal Act of the Sacerdotal Office of Christ consisted in his Oblation, or his offering himself a Sacrifice of a sweet-smelling savour unto God. This he did once, and ceaseth for ever from doing so any more; but these Priests are assigned to offer him in Sacrifice every day, as Partakers of the same Priesthood with him, which is indeed not to be his Substitutes, but his Successors, and to take his Office out of his hand, as if he were dead, and could henceforth discharge it no more: For they do not appoint Priests to intercede in his Room, because they grant he continueth himself so to do, but to offer Sacrifice in his stead, because he doth so no more. Wherefore if that be an Act of Priesthood, and of their Priesthood, as is pretended, 'tis unavoidable that his Priesthood is passed from him unto them. Now this is a blasphemous Imagination, and directly contrary both unto the Words of the Apostle, and the whole Design of his Argument; nay, it would lay the Advantage on the other side.: For the Priests of the Order of Aaron had that Privilege, that none could take their Office upon them, nor officiate in it, whilst they were alive; but although Christ abideth for ever, yet according to the Sense of these Men, and their Practice thereon, he stands in need of others to officiate for him, and that in the principal part of his Duty and Office. For to offer himself in Sacrifice unto God, he neither now doth, nor can, seeing henceforth he dieth no more. This is the Work of the Mass-Priests alone, who must therefore be honoured as the Successors of Christ, or else be abhorred as his Murderers; for the Sacrifice of Him must be by Blood and Death. The Argument of the Apostle, as it is exclusive of this Imagination, so it is cogent unto this purpose; for so he proceedeth: That Priesthood which changeth not, but is always vested in the same Person, and in him alone, is more excellent than that which was subject to change continually from one hand to another; for that Transmission of it from one unto another, was an Effect of Weakness and Imperfection. And the Jews grant, that the Frequency of their Change under the second Temple was a Token of God's Displeasure. But thus it was not with the Priesthood of Christ, which never changeth, and that of Aaron, which was always in a transient Succession. And the Reasons he gives of this contrary State of these two Priesthoods, do greatly enforce the Argument: For the first Priesthood was so successive, because the Priests themselves were obnoxious unto Death, the Sum and Issue of all Weaknesses and Infirmities. But as to the Lord Jesus Christ, his Priesthood is perpetual and unchangeable, because he abideth personally for ever: Being made a Priest according to the Power of an endless Life, which is the Sum of all Perfection that our Nature is capable of. Christ a Prophet. Mat. 13.57. A Prophet is not without Honour, save in his own Country. Luke 7.16. And they glorified God, saying, That a great Prophet was risen among them. John 4.19. The Woman said unto him, Sir, I perceive thou art a Prophet. Acts 3.22. For Moses truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you, like unto me, etc. IT is a common and received Principle amongst all that are truly godly, that Jesus, the Son of the Highest, stands in a capacity of King, Priest, and Prophet to his Church, and so is to be received by all that will on good grounds receive benefit by him. Having spoken somewhat of his Kingly and Priestly Office, somewhat relating to Him in respect of his Prophetical Office, is hinted in the Particulars following. Prophet. I. A Prophet is a Mouth to others, to speak forth what is the Sense and Mind of God to them: And the Lord said unto Moses, Exod. 7.1. See, I have made thee a God unto Pharaoh, and Aaron thy Brother shall be thy Prophet, and speak unto Pharaoh. II. A Prophet speaks not of himself, but the Word of God comes to him, to teach him what he shall say: For when David was up in the morning, the Word of the Lord came unto the Prophet Gad, David 's Seer, saying, etc. III. A Prophet doth anoint others, and install them into Office, 1 Sam. 10.1. 1 King. 1.25. as Samuel did Saul, and as Nathan did Solomon. IV. A Prophet gives direction for cleansing from Filthiness, Uncleanness, or Leprosy. The Servant of Naaman came near, 2 King. 5.13. and spoke unto him, and said, My Father, if the Prophet had bid thee do some great thing, wouldst thou not have done it? How much rather then, when he says unto thee, Wash, and be clean? V. A Prophet was to pray for the People, as the proper Work of his place; hence Samuel saith, God forbid that I should sin against the Lord, 1 Sam 12.23. in ceasing to pray for you, etc. VI A Prophet, though never so good or great, is slighted by his own Neighbours and People; he is without Honour in his own Country. Mat. 13 37 VII. A true Prophet is ordained of God, is sent forth to do that Work and Business: Jer. 1.5. Before thou camest out of the Womb, I ordained thee to be a Prophet unto the Nations. VIII. A Prophet is anointed to do and perform the Work proper to his place; as 'tis said, Elisha, the Son of Shaphat, 1 King. 19.16. thou shalt anoint to be a Prophet. IX. A Prophet is the Leader and Guide of the People, as 'tis said, By a Prophet the Lord led Israel out of Egypt. X. A true Prophet ought to be believed: Believe his Prophets, so shall you prosper. 2 Chron. 20.20. XI. A Prophet bears witness to the Truth: Acts 10 43 To him give all the Prophets Witness. Jer. 44.4. Ezek. 38.17. Dan. 9.6. Amos 3.7. XII. A Prophet is a Man of God, a Servant of God, and knows his Secrets. XIII. The Prophets of God laid a Foundation for the Church to build upon, in respect of Faith and Doctrine: Eph. 2.20. And that the Church is built upon the Foundation of the Apostles and Prophets. XIV. The Work of a true Prophet is, to perfect the Work appertaining to the Church, as well as to lay the Foundation of it: He gave some Prophets, Eph. 4. etc. for the perfecting of the Saints, etc. XV. Prophets are to be Examples to others: Take, my Brethren▪ the Prophets for an Example. Jam. 5.10. XVI. Prophets gave forth Scripture by the Inspiration of the Holy Spirit, for Men to have recourse to at all times, for Quickening, Comfort, and Instruction in Righteousness: As it is written in the Prophets. According to the Scriptures of the Prophets. Acts 7.42. Rome 16.26. The Prophecy came not in old Time, etc. XVII. Prophet's do not only expound and show what is past, and already fulfilled, but foretell and predict things to come, (which they all did more or less) as a proper part of their Work. Parallel. I. JEsus Christ is the Mouth of God, who speaks forth his Mind and Will unto the Sons of Men. God, Heb. 1 ●●, 2. who at sundry times, and in divers manners, spoke in time passed unto the Fathers, hath in these last days spoken unto us by his Son. The Words which I speak are not mine, Joh. 14. 2●●. but the Father's that sent me. II. Jesus Christ speaks not of himself, (as he was Man) but the Word of God came to him, to direct him what he should speak: I speak not of myself. The Revelation of Jesus Christ, Joh. 12.49 Rev. 1.1. which God gave unto him, to show unto his Servants things that must shortly come to pass. III. Jesus Christ doth anoint others, and install them into Office, of whom it is said, We have received an Unction from the Holy One, that teacheth all things. 1 Joh. 2. 100LS I thank Jesus Christ, who hath put me into the Ministry. IV. Jesus Christ gives direction for cleansing from all Uncleanness, both in respect of Body and Soul; He said to the Leper, I will, be thou clean, etc. And when he saw the Lepers, he said unto them, Ma. 8.2. Go, show yourselves to the Priests; and it came to pass, that as they went they were cleansed. Joh. 15. 3●● Now are ye clean through the Word which I have spoken to you. He doth not only direct, but giveth cleansing: Having washed us from our Sins in his own Blood. Rev. 1.5. V. Jesus Christ did eminently answer the Work of a good Prophet, in praying for the People. 1. For his Friends: I will pray the Father, and he shall give you another Comforter. Joh. 14.16. (1.) That they may be kept from Evil. John 17. v. 9, 15, 17, 21. (2.) That they may be sanctified through the Truth. (3.) That they may be brought to an inseparable Union. Nay, more than this, 2. He prayeth for his Enemies; Father, forgive them, for they know not what they do. VI Jesus Christ, though he was the greatest and best of Prophets that ever was sent to the Children of Men, yet was he slighted by his own People, and rejected by his near Neighbours: Joh. 1.11. He came unto his own, and his own received him not. Is not this the Carpenter's Son, whose Father and Mother we know? etc. VII. Jesus Christ was ordained, and sent of God to do the Work and Office of a Prophet: I came not of myself, but the Father sent me. Heb. 3.2. He was faithful to him that appointed him, as Moses also was, VIII. Jesus Christ is anointed to be a Prophet, and to perform the Work proper to his place; as it is said, Because thou hast loved Righteousness, and hated Iniquity, Heb. 1.9. therefore God, even thy God, hath anointed thee with the Oil of Gladness above thy Fellows. The Lord God hath anointed me to preach the Gospel to the Poor, etc. Luk. 4.18. IX. Jesus Christ is the Leader or Guide of his People, called the Forerunner and Captain of our Salvation. He shall feed his Flock like a Shepherd, Isa. 40.11. and gently lead those that are with young, etc. Behold, I have given him for a Witness to the People, Isa. 55.4. a Leader and Commander to the People. X. Jesus Christ ought to be believed. God commands all Men to hear him, John 8. Judas and unless they believe in him, they shall die in their Sins. For Moses truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you, of your Brethren, Acts 3.22, 23. like unto me, him shall ye hear in all things he shall say unto you. And it shall come to pass, that every Soul that will not hear that Prophet, shall be destroyed from among the People. XI. Jesus Christ did bear witness to the Truth; He witnessed a good Confession before Pontius Pilate, and is called the faithful and true Witness, and First-begotten from the Dead. XII. Jesus Christ is a Man of God indeed, a Servant of God, whose Meat and Drink it was to do his Will, and one who knew all the Father's Secrets: No Man hath seen God at any time, Mat. 11.26, 27. save the only begotten Son of God, which is in the Bosom of the Father, he hath declared him. XIII. Jesus Christ hath excelled all that went before him in this respect. He was not applauded by the People only, who said he was a Teacher come from God, Mat. 7.29. that he taught like one that had Authority, and never Man spoke like him; but he was commended as one fit to be heard, by God himself, and that with an audible Voice from Heaven, This is my beloved Son, hear ye him. This great Prophet of the Most High hath, in pursuit of his Prophetical Office, Mat. 3.17. laid a fair Foundation for the Church to build upon, in these great and most important Points: 1. He hath set forth God in the Excellency of his Nature, and Perfections. He hath told us, we are to have Faith in him, to love him with all our whole Soul, and with all our Strength, and to worship him in Spirit and in Truth. 2. He hath set forth Himself as Mediator, the immediate Object of Faith, and to be followed in his Life and Doctrine: Another Foundation can no Man lay. 3. He hath confirmed the Holy Scriptures, as the Rule of Worship, 1 Cor. 3.11 directing Men to them for the Regulation of their Hearts and Lives. Search the Scriptures. 'Tis written in your Law, etc. And to the young Man, Joh. 5.39. that would know what he should do to inherit eternal Life, he said▪ How readest thou? etc. 4. He hath set forth the World to come, in the Glory of it, as the Reward of Worship, telling them that there is a Kingdom to be given, and, The Pure in Heart shall see God. XIV. Jesus Christ hath not only, as the Author of our Faith, laid a sure Foundation for us to build upon; but, as the Finisher thereof, hath Store of Gifts and Graces to bestow, which he hath promised to give down; and hath also proposed such Examples and Precepts touching all the Particularities of our Duty, which, if followed, cannot miss of perfecting, and making the Church complete. Be ye merciful, as— Be ye perfect, as your heavenly Father is perfect. Love one another: Walk as you have me for an Example; and what you would that Men should do to you, that do unto them: This is the Law and the Prophets. XV. Jesus Christ was the most perfect Copy to write by, the best Example to conform our Lives unto, that ever our Eyes beheld, or that ever appeared. 1. In his unparallelled Meekness, Humility, Self-Denial, and Contempt of this World. 2. His unwearied Patience under Afflictions and Sufferings. 3. His Zeal and Forwardness to do good, even to the worst of his Enemies. XVI. Jesus Christ hath given forth Scripture by the glorious Power of the Holy-Ghost, which are the four Evangelists, and all the Epistles; and as to the Book of the Apocalypse, he hath so confirmed it, that he hath made it Damnation to any that shall add to it, Rev. 22.18, 19 or diminish from it. XVII. Herein Jesus Christ hath completed his Work as a Prophet. He did expound to his Disciples what was written in the Law of Moses, in the Prophets, and in the Psalms, concerning himself. And not only so, but he foretold them things that were yet to come to pass; as the Destruction of Jerusalem, Luke 21. Mat. 24. Mark 13. and the Captivity of the Jews. He did not conceal, but plainly told, that there should be a Day of Distress, such as had not been since they were a Nation. And soon after his Ascension, sent his Angel to signify to his Servant John, Rev. 1. for the teaching all his Churches, many things that are, and shortly should come to pass. As, 1. The Rise, Reign, and Ruin of the last Beast. 2. The Suffering of the Church in the Wilderness, during his Reign. 3. The Glory, Grandeur, horrid Wickedness, and fearful Overthrow of Mystery Babylon. 4. The going forth of the everlasting Gospel into all the World. 5. And lastly, his own coming in Glory, with the New Jerusalem, the holy Angels, and all Saints, to solemnize the last and dreadful Judgement. Prophet. I. ALL other Prophets, besides Christ, were inspired by Christ. The Prophets searched what manner of time the Spirit of Christ in them did signify, 1 Pet. 1.11 etc. by which he preached to the Spirits in Prison. 1 Pet. 3.18 II. Other Prophets pointed at Christ, as the Scope of their Prophecies; they testified beforehand the Sufferings of Christ, and the Glory that was to follow. III. Other Prophets did but begin the holy Books, that were to be the perpetual Rule of Faith and Practice; they told us of Divine Things but in part. IV. Other Prophets spoke of God by private Inspiration, and the Intelligence of Angels, and few of them confirmed their Words by Miracles. V. Other Prophets have left their Work, and are all gone: Your Fathers, where are they? And the Prophets, Zech. 1 5. do they live for ever? What Man is he that liveth, Joh. 8.52. and shall not see Death? Abraham is dead, and the Prophets, etc. Disparity. I. JEsus Christ received not the holy Spirit by measure, but hath the Fullness of the Godhead dwelling bodily in him. For in him dwelleth all the Fullness of the Godhead bodily. Col. 2.9. II. Jesus Christ came as the Sum of their Prophecies, to fulfil them, and complete what they foretold. This is He, of whom Moses in the Law, Joh. 1.45. and the Prophets did write. III. Jesus Christ did finish and complete the holy Books, which are to be the perfect and complete Rule of Faith and Practice to the end of the World. He showed plainly of the Father. He is that Prophet that all Men are to hear, upon the Penalty of being destroyed from amongst the People. He that hears not his Voice, and believes not his Gospel, shall not see Life, but perish in his Sins. How shall we escape if we neglect so great Salvation, confirmed by Signs and Wonders? Heb. 2.3. IU. But Jesus Christ spoke of the Father, as he had seen Him, and conversed with Him, heard his Words, and was in his Bosom, before He came down among us in the likeness of Man, and confirmed his Doctrine by many immediate and mighty Miracles. No Man has seen God at any time, but the only begotten Son, Mat. 11.27 Joh. 1.18. that is in the Bosom of the Father, he hath declared him. The things that I have heard of him, I speak unto you. If I had not done amongst them the Works which none other Man did, Joh. 6.46. Joh. 8.38. Joh. 14.11 Joh. 15.24 they had not had Sin; but now they have both seen and hated both me and my Father. V. Jesus Christ abides in his Prophetical Office still, that is of like continuance with his Kingly and Priestly Office; as he abides a Priest continually, so a Prophet. He is with his Church, to lead it, and guide it, to the end of the World, as himself saith, Mat. 28.20 And lo I am with you always, even to the end of the World. Inferences. I. WE may infer from hence, That God hath been exceeding good unto the World in sending such a Prophet, after the great Abuse of others that went before; a good Prophet, a great Prophet; none like him that went before him, or should come after him: The Son of God, Emanuel, God with us. Mat. 1.23. II. This informs us also, how exceeding useful our Lord Jesus Christ, as a Prophet, is to his Church; having completed what others left undone, showing the Riches, Glory, and Duration of the World to come; and indeed, in declaring the whole Counsel of God, and bringing Life and Immortality to light through the Gospel. III. Moreover, you may see the absolute Necessity the Church has of such a Prophet, without whom the People would have sat in Darkness, and in the Shadow of Death, and have been left to stumble upon the dark Mountains. IV. From hence we infer the infallible Certainty of what he has declared, for it could not be that such a Prophet should deceive the World: These things are true and faithful. V. Behold the strong and forcible Obligation that is upon the World, to believe his Doctrine where it is preached, and to reject all Doctrines that are repugnant to it. VI How inexcusable will all those be, who reject his Gospel, and despise his Ministers: It shall be more tolerable for Sodom and Gomorrah in the Day of Judgement, than for them. Mat. 10.15 VII. Let the Christian Church from hence learn to hold fast what she hath received; for the Truth, as it is in Jesus, had a great and faithful Witness, who confirmed it by mighty Miracles, and sealed it with his own Blood. Christ a Shepherd. John 10.11. I am the good Shepherd, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Metaphor. I. A Shepherd is chosen and appointed to take care of the Sheep, being a Man skilful in doing that Work and Business. II. A Shepherd knows his Sheep, he knows their Number, and knows them particularly from Sheep that are none of his, and one from another. III. A Shepherd marks his Sheep, whereby they are distinguished from others. IV. A Shepherd feeds his Sheep, he leads them to green Pastures, and Springs of Water: Should not the Shepherd feed the Flock? Ezek. 34.2 V. A Shepherd preserves his Flock, he takes care they do not feed in unwholesome Pastures, and defends them from Enemies. VI A Shepherd hath a Fold for his Sheep, whither he brings them for their better Security, and his own Profit. VII. A Shepherd keeps his Sheep together, suffers them not to stray and straggle abroad, lest they should be lost. VIII. A Shepherd, if any of his Sheep be set upon by Dogs or Wolves, will venture his Life for them, to defend and rescue them from those Beasts of Prey; as David for a Lamb, 1 Sam 17.36, 37. fought with a Lion and a Bear. IX. A Shepherd is very tender of his Flock, Gen. 33.13 will not over-drive them, takes special care of the Lambs, and those that are weak and feeble. X. If a Shepherd has lost one Sheep, if one Sheep or Lamb be gone astray, he will seek it, and when he hath found it, he brings it home with abundance of Joy, saying to his Neighbours, Luk. 15.5, 6. Rejoice with me, for I have found my lost Sheep. XI. A Shepherd heals the Diseases of the Sheep. The diseased (saith God to the Shepherds of Israel) have ye not strengthened, Ezek. 34.4. neither have ye healed that which was sick. XII. A Shepherd judges between Sheep and Sheep, between fat and lean Ones; and if any push the weak, and hurt or wrong his Fellow, or would thrust and shoulder him out of the Fold, the Shepherd takes notice of it, and accordingly orders such who do the wrong. XIII. The Shepherd watches over his Sheep, because of the Dangers that might otherwise befall them in the Night: And there were in the same Country Shepherds, abiding in the Field, Luk. 2.8. keeping watch over their Flock by night, etc. XIV. Shepherds are to give an account of their Sheep, to see that none are lacking. XV. A Shepherd washes his Sheep (in convenient places) from all Filth and Soil, which they are subject to contract to themselves. XVI. A Shepherd delights much to see his Sheep and Lambs thrive. XVII. A Shepherd, if he sees one or more of his Sheep are infected with any Distemper, so that they may endanger the rest, he separates such from the Flock. XVIII. A Shepherd separates the Sheep from the Goats. XIX. A Shepherd leads his Flock to some sweet shady Place, where he makes them rest at Noon, when the Sun shines hot. Parallel. I. JEsus Christ is chosen of God, and appointed to take the Care and Charge of the Church, and very capable to undertake that blessed Work. II. I know my Sheep, saith Christ, and am known of mine. He takes special notice of every particular Saint, he knew Moses by name. He knows their Wants, their Sufferings, their Weaknesses, their Sicknesses, and whatever Service they do for his holy Namesake. III. The Lord Jesus hath set his own Image upon his People. The Mark which they always bear upon them, is, Holiness, Meekness, Obedience, Rev. 7.3, 4 by which they are distinguished from the World. Set a Mark upon the Men that mourn. Ezek. 9.4. Christ's Sheep are sealed in their Foreheads and Hands. 1. For Distinction. 2. Secrecy. 3. Security. IV. Christ feeds his Flock like a Shepherd, Isa. 40.11. Psal. 23.1, 2. Joh. 10.3. Isa. 49.10. Prov. 8.6. Prov. 4.2. Jer. 3.15. his great care is to put them into good and fat Pastures, and leads them by the still Waters. He gives them good Doctrine, feeding them with Knowledge and Understanding. V. The Lord Jesus, to preserve his Church, doth often charge and caution them to beware of, and avoid all pernicious and evil Doctrine, false Teachers, etc. And he continually defends them from Sin, Satan, and all other Enemies. VI The Lord Jesus hath his Church for his Fold, whither he brings his Elect for their better Security, and his own Glory. The Lord added unto the Church daily such as should be saved. Acts 2.47. Glory to God in the Church, throughout all Ages. Eph. 3.21. VII. The Lord Jesus frequently assembles his People together, and will not allow any to straggle abroad, or be like Lambs in large Places: Exhort one another daily, etc. Heb. 10.25 VII. Christ laid down his Life for his Sheep, exposed himself to great Sorrows and Miseries for their sakes, and engaged with the cruelest of Enemies, who sought to make a Prey of, and devour his Flock, which all the Malice of wicked Men, who lay Snares to entrap them, cannot accomplish. Jer. 5.26. IX. Christ is exceeding tender of weak and feeble Christians. He shall gather the Lambs with his Arm, Isa. 40 11. and carry them in his Bosom, and gently lead those that are with young. Strengthen ye the weak Hands, Isa. 3●●. 3. and confirm the feeble Knees. X. Christ, the good Shepherd, came to seek and save that which was lost; his great Design is to bring home Sinners, and such as have gone astray, as David, Peter, and other Saints have done. Luke 15.1, 2, 3, etc. When he finds them broken for their Sins, how is he pleased! He takes up the lost Sheep upon his Shoulder, as it were, carries it upon the Power of his Grace and Love into the Sheep-fold with Joy. XI. Christ binds up the broken-hearted, restores Sight to the Blind, and sets at liberty them that are bruised; he pours in Oil and Wine into the Sinners Wounds. I will bind up that which was broken, Ezek. 34.18. and will strengthen that which was sick, etc. XII. Christ judges between Member and Member, between one Saint and another. And if any oppress and injure his Fellow-Christian, or if the Rich wrong the Poor, or the Strong the Weak, and retain their Right, or would justle them out of the Church, Christ takes special notice of it, and will reward them accordingly: I will destroy the Fat and the Strong, if they repent not. Mark 10.42. Joh. 3.9, 10. Col. 3.25. The Gentiles exercise Lordship, and their great Ones usurp Authority; but it shall not be so among you.— Diotrephes, who loveth to have the Pre-eminence among them, receiveth us not.— I will remember his Deeds. He that doth Wrong, shall receive for the Wrong. XIII. Christ continually keeps a strict watch over his People, his Eye is never off them: I will keep it night and day. Isa. 2●●. 3. In this Night of Darkness, how happy are we, that the good Shepherd hath his Eye upon, and watcheth his threatened Flock, since so many Roman Wolves are abroad. XIV. Christ gives the Father an account of all his Sheep: Jo●●. 17. Of all those that thou hast given me, I have lost none, but the Son of Perdition. XV. Christ hath loved us, and washed us from our Sins in his own Blood. 'Tis his Blood that cleanses us (through Faith) from all Sin. Re●●. 15. 1 J●●h. 1.9. XVI. Christ is wonderfully pleased to see his People grow in Grace, and in the Fruits of the Spirit: Joh. 15.8▪ Hereby is my Father glorified, that you bring forth much Fruit. XVII. Christ, if he sees any evil, infected, and corrupted Members in the Church, that may endanger the rest, he he gives command to purge them out, 1 Cor. 5.1, 2, 3. Tit. 3.10. or separate them from the Church, by the righteous Censure thereof. XVIII. Christ will make a plain Decision at the last Day. He will separate the Godly from the Wicked, Mat. 25. as a Shepherd separates the Sheep from the Goats. XIX. Christ hath the like care of his Flock; He is as the Shadow of a great Rock in a weary Land, by his gracious Promises, and Protection in the Day of Persecution. Metaphor. I. OTher Shepherds are generally Hirelings; they keep other men's Sheep, and not their own. II. All other Shepherds are no more than Men, and generally poor, and of a mean Race or Descent. III. Other Shepherds may fail in Skill or Care, or may want Power to help and save their Sheep from Danger, when the Lion or Wolf cometh. IV. Others are Shepherds of a few Sheep, of a few particular Flocks. V. Other Shepherds are but Sheep themselves; nay, and if his, they can't have greater Dignity, conferred upon them. VI Other Shepherds may lose their Sheep; they may be diseased, rot, and perish, and they cannot help them. Disparity. I. CHrist's Sheep are all his own by Creation; his by free Donation of the Father; his by Election: You have not chosen me, but I have chosen you. Joh. 15.16 They are his by Purchase or Redemption; he bought them with the Price of his own Blood. II. This Shepherd is the Son of God; never was there such a Shepherd in the Church before, Rom. 1.4. nor ever shall arise after him: He thought it no Robbery to be equal with God. Phil. 2.6. III. Christ is called the Wisdom of God, and the Power of God. 1 Cor. 1.24. His Bowels, Covenant, and Faithfulness, will not suffer him to forget or neglect his Flock. He is able to drive away all the Beasts of Prey, with his Voice can make the fiercest Lion tremble; He can make the Devils fly, and restrain the Wrath of Man, and Powers of Darkness, at his pleasure. IV. Christ is the great Shepherd of the Sheep. He is called Great, Heb. 13.20 2 Pet. 5.4. 1. In respect of his Person: 2. In respect of his Power. 3. Great, in respect of the Flocks he hath the charge and care of. He is the Universal Shepherd; 'tis false of the Pope, but true of Christ. All the Sheep or Flocks that live, or ever lived, were and are his. 4. Great, in respect of the Pastures he hath to accommodate his Sheep. The World is his, and the Fullness thereof. 5. Great, in respect of the many inferior Shepherds that are under him, that must be accountable to him. V. Christ is the Shepherd of Shepherds. The Patriarches, Prophets, and Apostles themselves, and all Ministers of the Gospel, are Christ's Sheep, and under his charge and keeping. VI Christ will lose none of his Sheep, He is able to cure all their Diseases, Psal. 103.3 and to keep them from perishing: My Sheep hear my Voice, and they follow me, and they shall never perish, Joh. 10.28. neither can any Man pluck them out of my hand. Inferences. 1. IF Christ be the Shepherd of his Sheep, if he hath the Care and Charge of all the faithful People of God; this informs us, that they shall not, cannot be at any time without a Shepherd: for Christ is not short-lived, or suject to Death, as other Shepherds are: He ever lives, etc. Heb. 7.25. 2. Believers may say with David, If Christ be their Shepherd, Psal. 23 1. they shall not lack. 3. Let other Shepherds remember they are but Christ's Servants, Christ's Deputies, and must be accountable to Him, the chief Shepherd, when he appeareth. 4. We may infer from hence, That the State and Condition of such Men is sad, that worry, and make a Spoil of the Righteous; they are Christ's Lambs they thus grievously abuse, and make Slaughter of. 5. Follow this Shepherd in his Doctrine, in his Example. 6. Examine yourselves, whether you be his Sheep, or no: His Sheep know his Voice from the Voice of Strangers. See more under the Metaphor of Sheep. 7. Take heed you do not straggle from the Fold, and refuse the Guidance and Conduct of this Shepherd. 8. Inquire where this Shepherd feeds his Flock, Cant. 1.7. and where he makes them rest at Noon. Christ the Branch. Zech. 3.8. I will bring forth my Servant, the Branch. Zech. 6.12. Behold the Man whose Name is the Branch. THe Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin word, German, Leigh Crit. Sacr. p. 435. do metaphorically signify Christ. The Greek Interpreters translated it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Vulgar Latin, Orientem; for they judged, that Christ might be so called from that Glory and Brightness, by which he chased away the Darkness that overspread the World; but the Word will not bear that Sense, as the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 showeth. In these places of Scripture, where Christ is called a Branch, we are to understand his human Nature is intended; and this according to the Judgement of divers Expositors. Jer. 33.15. I will cause the Branch of Righteousness to grow up unto David: Isa. 11.1. Hence he is said to be a Branch out of the Stem of Jesse. And this is according to the Apostle, where he minds, that God swore unto David, Acts 2.30. that of the Fruit of his Loins according to the Flesh, He would raise up Christ to sit upon his Throne. And upon this account Christ is called the Son of David, Rev. 22.16 and the Offspring of David. How fitly Christ may be compared to a Branch, we shall note under three or four Particulars. Metaphor. I. A Branch hath a Root or Stock from whence it proceeds. II. A Branch is of the same Nature with the Stock or Root from whence it naturally proceeds. III. A Branch partakes of Sap and Nourishment from the Root. IV. A Branch, or the Branches of a Tree, are the Glory of a Tree. Parallel. I. CHrist, as concerning the Flesh, Rom. 1.3. Mark 6.3. proceeded from Abraham, Jesse, David, Mary, etc. II. Christ is really and truly Man, and hence he is called the Seed of the Woman, Gen. 3.15. Gen. 22.18. and the Seed of Abraham, etc. and, Made of a Woman, made like unto us in all things, Sin only excepted. Heb. 2.14. Forasmuch as Children are Partakers of Flesh and Blood, he also himself likewise took part of the same. III. Christ partook of Nourishment from the Virgin, not only in the Womb, but afterwards: Luk. 11.27 & 23.29. Blessed are the Paps that thou hast sucked. IV. Christ, the Son of Man, being the real Offspring and Son of David according to the Flesh, Mat. 22.45 Rev. 22.16 is the Glory of all David's Race, and of the whole Church of God in general. Inferences. 1. THis may serve to reprehend those that say, The Matter of Christ's human Nature was from Heaven; and that he passed through the Womb of the Virgin, as Water through a Conduit-Pipe; and is called the Seed of the Woman, Gal. 4.4. and made of a Woman, upon no other account than his being born of a Woman.— From hence, 2. We may admire the Goodness and rich Grace of God, and his distinguishing Love to Mankind, in that the Lord Jesus took not hold of the Nature of Angels, but of the Seed of Abraham, that there should be a Saviour for fallen Man, Heb. 2.16. and none for fallen Angels. 3. This shows how Man is magnified and exalted by the Almighty. What greater Dignity can God confer upon us, than that our Nature should be united to, and made one with the Deity? This is the Rise and Ground of all our Hope and Consolation. Christ the Way, Joh. 14.6. I am the Way, etc. No Man can come to the Father, but by me. I Am the Way, etc. Way is taken properly or metaphorically. In the latter Sense divers things are so called: VIZ. The Law or Word of God, Psal. 119.1. The Doctrine of the Gospel, Acts 19.9. The Secret Counsel of God, Rom. 11.33. The Conversation of the Godly, Psal. 1.1. The Works of God, Job 41.19. And in this Text (and some others) Christ is so called. Way is a common Word or Phrase, taken for the chief Means and Medium for the Attainment or Accomplishment of a Thing, and so is very comprehensive. As for example: The way to gain Honour, is to do some worthy and honourable Action; Honour is the End, the Person that seeks it is the Subject, the doing the worthy Action is the Way to attain it. Again, If a Man would go to such or such a City, he must travel that Road that leads thither; here also you have the End, the Subject, and the Means or Way of obtaining the End. So in like manner, if a Man would come to God, which is Happiness, his chief End, the Way is Jesus Christ: No Man can come unto the Father, but by me. Here Man is the Subject, God or Happiness the End, Christ the Way. Metaphor. I. A Way to attain to any Thing or Place that we greatly desire, and long after, is necessary, without which our End and Desire can never be accomplished. II. A Way must be assigned by the Public Legislators of a Kingdom, when it is wanting, and appears absolutely necessary. III. A Way that is assigned must be also made known, or else how shall Men do to find it, and walk in it? IV. A Way is useful upon divers accounts, indeed to all Enterprises, whether it be for the obtaining of Honour, Riches, Peace, Health, or Length of Days. V. Ways lead from one Place or City to another. VI Ways are free for all; none are forbid to travel in such and such common Ways and Roads. VII. Great Care was to be taken under the Law, that the Ways to the Cities of Refuge should be made smooth and plain; all Stumbling-Blocks and Impediments were to be removed, and they were to be thirty two Cubits broad. Ways ought not only to be laid open, and made known, but also made passable, and easy to travel in. VIII. In a Way there ought to be suitable and necessary Accommodations for Travellers. IX. There is no coming to such or such a City, unless we go the Way which leads thither. X. Men are glad when they come to the End of a long Journey. Parallel. I. THere is an absolute Necessity of a Christ, for without him, Favour and Reconciliation with God the Father cannot be obtained. The Jews, Acts 4.12. who followed after Righteousness, attained it not, Rom. 9.31, 32. because they sought it not by Faith, they stumbled at that stumbling Stone. II. Jesus Christ is assigned or appointed by the great Lawgiver of Heaven and Earth, to be the Way to Happiness, who saw a Saviour was wanting, and such an one was necessary to bring Man to Glory. III. Jesus Christ is made known by the Gospel, in which are plain Directions how to find the Way. God saw it necessary to send his Servants, to proclaim and make known Salvation: How shall they believe on him whom they have not heard? Rom. 10.14. and how shall they hear without a Preacher? IV. Jesus Christ is useful and necessary to all Erterprises, viz. 1. To Honour: To as many as received him, to them gave he Power to become the Sons of God. 2. To Riches: Riches and Honour are with me, yea, durable Riches and Righteousness. 3. To Peace: He is our Peace, Eph▪ 2.14. who hath made both one, etc. In me ye shall have Peace. 4. He is Health, Strength, and Length of Days: He that believeth on me shall never die. V. Christ, the spiritual Way, leads from Sin to Grace, out of Satan's Kingdom to his own Kingdom, from Egypt to Canaan. VI Christ is a Way free for all Sinners. The Partition-Wall is now broken down. Mat. 11.28, 29. Eph. 2.14. Jews and Gentiles, Rich and Poor, Young and Old, Male and Female, may freely walk in this Way. None are forbid to come to Christ, to believe in him, and to lead a holy Life. VII. God, in his infinite Grace and Favour, hath taken care to remove all Impediments and Stumbling-Blocks out of the Sinner's Way. The Way is plain and easy to Men of Understanding; Isa. 57.14. Host 14.9. 'tis but a falling in Love with God and Goodness, and accepting of a Saviour on Gospel-Terms, which are not hard: Mat. 11.28, 29. My Yoke is easy, and my Burden is light. 'Tis possible for the greatest of Sinners to be saved. The Way is well-troden; the Patriarches, Prophets, Apostles, and all the Godly, walked in this very Way. 'Tis made very smooth; the weakest Traveller may without stumbling or danger walk in it. VIII. In Christ, the spiritual Way, are all things necessary provided: There is Bread and Water of Life, sweet Repose, and precious Grace ready to defray all Expenses, for every willing and faithful Traveller. IX. There is no coming to God but by Christ: Acts 4.12. There is no other Name given under Heaven, whereby we must be saved. Whoever refuse Christ, and Life through him, let their Confidence be never so great, it will deceive them, and their Hope will prove like the Spider's Web. X. Poor Sinners greatly rejoice, when through Christ they are brought home to the Father; but what Joy will it be to them, when they come to the End of their Journey, the Salvation of their Souls! Quest. In what respect is Christ called the Way, or said to be the Way to the Father? Ans. As he is Mediator between God and Man. 1. As a Priest, he atoned and made Peace by his own Blood, and thereby he is a blessed Way for us to the Father, and as he is a Priest to intercede for us in Heaven. See Advocate. 2. He is the Way, as a King to appoint Laws for us, and to subdue Sin, and other Enemies, in us, and for us. 3. He is the Way, as a Prophet to teach and instruct us by his Word and Spirit, how to receive that glorious Atonement he hath made, and to walk in those Ordinances he hath appointed. 4. He is the Way by that holy Example he hath left for us. Quest. What kind of Way is Christ? Ans. 1. He is the only Way to the Father, and eternal Life. (1.) The Patriarches of old knew no other Way: Abraham rejoiced to see my Day, etc. Joh. 8.56. (2.) The Prophets knew no other Way. (3.) The Apostles knew no other Way. (4.) There is no other Way revealed to Mankind. (5.) There is a Curse denounced to such as shall preach any other Way. 2. Christ is a new Way: The old Way of Access to God was barred and chained up by the Fall; his Blood is called the Blood of the new Covenant.— By a new and living Way, etc. Heb. 10.20 3. Christ is a sure and certain Way; no Man ever miss Heaven, that rightly sought it in this Way. 4. Christ is a safe Way; there is Protection, Guidance, and safe Direction in him. 4. Christ is an easy Way; his Yoke is easy, his Commands are easy. Mat. 11.30 There is Strength, and Supplies of all things necessary, afforded to all that walk in him. 6. Christ is a comfortable Way. There is sweet Company, all Friends and Brethren, and no Enemy walks in this Way; besides, there are excellent Accommodations. 7. Christ is a plain Way, a Way prepared, cast up, and all Stumbling-Blocks removed. 8. He is a holy Way, all other Ways are unclean and filthy; none but holy Persons can walk in this Way. 9 'Tis a Way of God's devising and finding out. 10. 'Tis a costly Way: It is a cheap Way to us, but dear to God; it cost Him the parting with his own beloved Son, and Christ the Price of his precious Blood. Metaphor. I. OTher Ways lead only to external Places and Privileges. II. Other Ways lead to a Place, but they are not that Place to which they lead. III. Other Ways are sometimes out of Repair, and unfit for Travellers. IV. Other Ways have no Life in them, nor can't preserve the Traveller from Death and Danger. Disparity. I. CHrist leads to the blessed, immortal, and eternal God, Heaven, and lasting Happiness. II. Christ and the Father are one; He is the End of a Saints Journey, Joh. 14.11. 1 Joh. 5.7. as well as the Father. III. But Christ is a Way never out of Repair, nor unfit for Sinners to walk in. IV. Christ is a living Way; He is a speaking, directing, animating, Heb. 10. 2●● and quickening Way; He preserves from Death and Danger. Inferences. 1. BLess God for this Way. O what infinite Grace is here, that the Almighty should be so kind and merciful to us poor Sinners, as when we had barred up our Way to him, he should find out another for us, and be at such great charge as to send his own Son to be the Way itself. 2. We may infer from hence, that the Salvation of the Elect is one and the same, Judas 3. hence called common Salvation. 3. It shows us, that there is no Salvation but by Christ. 4. It holds forth the great Necessity of the Gospel, and the Ministry thereof. 5. What a miserable Condition are all those in that reject Christ! 6. It reprehends those who hope or think to find other Ways to Heaven. The Papists think to get thither by their own Merits, the Quakers by the Light within, etc. 7. Labour to see a Necessity of Christ. 8. Prise Christ, O value Christ; He is All in All, He is every thing to Believers; you can never over-value precious Jesus. Christ a Rock. 2 Sam. 23.3. The Rock of Israel spoke to me, etc. Mat. 16.18. Upon this Rock will I build my Church. 1 Cor. 10.4. And that Rock was Christ. THe Lord Jesus is compared to a Rock. Metaphor. I. A Rock is a firm and an immovable thing, good for a Foundation: I will liken him unto a Man that built his House upon a Rock, Luk 6.47. Mat. 7.24. etc. That which is built upon a Rock, stands sure in a tempestuous and stormy Season: The Rain descended, the Floods came, and the Winds blew, and beat upon the House, and it fell not. II. Rocks in ancient Times were made use of for Habitations; People dwelled in them, as well as built upon them; Isa. 22.16. Isa. 42.16. Jer. 48.28. they hewed out Houses or Habitations in Rocks. III. A Rock is Locus excelsus, an high Place; though they have their Root low and deep, yet their Tops being high and soaring, are lifted far above the Surface of the Earth. IV. Rocks being high, or eminent Places for Height, they are exceeding useful to take pleasant Prospects; from hence one may see afar off: Num. 23.9 From the Tops of the Rocks I see him, saith Balaam. V. Rocks are strong, and were made use of for Defence; they are Cannon-proof; no Fortifications like some Rocks; they are impregnable: 1 Sam. 13.6. David for Security came into a Rock. VI Rocks are durable, permanent and lasting; there is no removing a Rock; they grow not weak with Age, but continue the same from one Generation to another. VII. Rocks yield Honey: Out of the Rock with Honey would I have satisfied them; Psal. 81.16 and elsewhere 'tis said, He gave them Honey out of the Rock. VIII. Rocks yield the purest Water, most pleasant Springs proceed from them. No Water, says the Naturalist, is so clear, as that which comes percolated through Rocks. IX. Precious Stones and Jewels are but as it were the Sperm, the Spawn, or (as Philosophers would have them) the Sweat of Rocks. All rich Mines of Gold and Silver (as is evident from that in Job) are in and among Rocks. X. Rocks yield Oil: The Rocks poured me out Rivers of Oil, Job 29.6. saith Job. And in another place 'tis said, God made Israel to suck Honey out of the Stone, Deut. 32.13. and Oil out of the hard Rock. XI. Rocks afford a very sweet and refreshing Shadow in hot Countries, to weary Travellers. XII. Rocks are dangerous to stumble at, or to fall on, especially, to fall from. When Men get up almost to the Top of a high and mighty Rock, and suddenly through want of care fall down, such are broken to pieces, and perish inevitably. Parallel. I. THe Lord Christ is a firm and sure Foundation: Upon this Rock will I build my Church, etc. Behold, Mat. 16. I lay in Zion for a Foundation, a Stone.— Another Foundation can no Man lay. 1 Cor. The Church being built upon Christ, the Gates of Hell shall not prevail against it. Whosoever lays the Stress and Structure of his Salvation upon this Foundation, the Powers of Hell, and Rage of Devils, shall never be able to subvert and destroy. This made the Apostle to break forth in that holy Triumph, Rom. 8. Rom. 8.36 II. God in Christ is a Believer's spiritual Habitation; they, like the Dove, Psal. 90.1. & 91.9. 1 Joh 4. make their Nest in the Cliffs of the Rock. He that dwelleth in Love, dwelleth in God. See Habitation, Dove etc., III. Christ, our Rock, is high in respect of the Dignity of his Person; He is the high God. He was lower than Men in the state of his Humiliation, yet far higher and more glorious than the Angels. He is high in respect of his Dwelling-place, being exalted far above all Heavens; high in respect of his Power and Sovereignty, having absolute Dominion over Devils, Angels, and Men. IV. He that by Faith ascends upon the Top of this spiritual Rock, may take a better Prospect and Survey of Heaven, than Moses could of Canaan, when he stood upon the Top of Pisgah. He sees most of God, and the Glory of the other World, that stands upon the Rock Christ. V. God in Christ is the Godly Man's Refuge. He that makes God his Defence, or flies to Christ for Refuge, needs not fear Devils, nor wicked Men, Psal. 89.26 & 94.22. nor what all the Powers of Hell can do unto him. See Strong-Tower. VI The Lord Jesus hath the Stability of a Rock in him. He is the Rock of Ages; the same yesterday, to day, and for ever; He grows not weak; as his Years, so his Strength decays not. VII. All sweet Peace and Comfort proceed from the Rock Christ: 2 Pet. 1.4. Psal. 19 10 His Promises, are sweeter than Honey, or the Honeycomb. VIII. That celestial Stream, Spring, and River of Comfort, viz. the Spirit, proceeds from the Throne of God, Rev. 22.1. and the Lamb: From this Rock, saith a worthy Writer, the clear and crystalline Streams of living Water bubble forth. IX. In Christ are hidden all the Treasures of Wisdom and Knowledge, all the Graces of the Spirit, (which are compared to, but far more excellent than Gold, Pearl, or precious Stones) are only to be found in this spiritual Rock. X. Christ affords us Store of precious Oil; the Spirit is so called, with which the Godly are all more or less anointed: We have received an Unction from the Holy One. No Oil like that which comes from this Rock. XI. Christ is as the Shadow of a great Rock in a weary Land; He keeps off all the hot scorching Beams of the Wrath of God, and Hell. See Appletree. XII. Christ is a Rock of Offence, many stumble at him, and fall on him, and some fall from him, whose State of all is very sad: For when Men fall from this Rock, having gotten up very high by a speculative Knowledge and Profession, they fall suddenly to the lowest Hell. Metaphor. I. ROcks, though they abide and last long, yet are not everlasting. II. Rocks in many respects are barren, useless, and unprofitable things, yield no Fruit; Seed that falls upon a Rock comes to no maturity: Some fell upon a Rock, etc. III. Rocks are part of the coursest and grossest Element; they are but Earth, condensed and congealed into a massy senseless Lump. Disparity. I. CHrist abides for ever and ever, he being styled the Rock of Ages. II. Christ, the spiritual Rock, is very fruitful, and every way exceeding profitable. III. Christ is of the highest and best of Being's, He that made and form the Elements, and gave being to all Creatures and Things, who, though called a Rock, yet is the Lord from Heaven, and a quickening Spirit. Inferences. 1. TAke heed Christ be not unto you a Stumbling-Stone, and Rock of Offence. 2. Let the Godly, who dwell in this Rock, fear no Evil; their Rock is not like our Rock. 3. Get into this Rock, be like the Dove, that makes her Nest besides the Holes Mouth. 4. When you are down in the Valley, and the Waters swell, and threaten to overflow you, get with David by Faith and Prayer upon the Rock that is higher than you. 5. Prise the Rock; precious Water, Honey, and Oil flow from it. 1. 'Tis a rich Rock. 2. 'Tis a living Rock. 3. 'Tis an invincible Rock. 4. 'Tis a feeding and fattening Rock. 5. 'Tis a Rock of Pearls and Diamonds. 6. 'Tis an eternal Rock. 6. When you see a great Rock, think of Christ. 7. Build all your Hopes of Happiness upon it; let your Anchor be so cast, as to take hold of this Rock. Christ a Fountain. Jer. 2.13. They have forsaken me, the Fountain of living Water, etc. Zech. 13.1. In that Day there shall be a Fountain opened, etc. AMong the many Things that Christ is compared to in the holy Scripture, to set forth his transcendent Excellency, Beauty, Usefulness, and Perfections, this of a Fountain is none of the least, it being a most profitable Metaphor. Metaphor. I. A Fountain is the Spring and Head of a River; Venning. from thence Water's issue and stream forth: 'Tis the Rise and Beginning of Springs and Waters. Gen. 7.11. II. A Fountain implies Abundance of Water: I will open Fountains in the midst of the Valleys, Isa. 41.18. — that is, Fullness or Store of Water; it denotes Plenty. III. A Fountain is very tenacious, a Place fit, dense, hard, and well-compact, to retain the Water, leaving some certain Passage, for to let its Water out in an orderly manner. IV. A Fountain, when the Passage or Vent is open, le's out its Water freely. V. Fountains always empty themselves into low Places; they love to glide in the Valleys of the Earth: He sends his Springs into the Valleys. Psal. 104.10. VI Fountains, by letting out their Water into Valleys, Meadows, and low Ground, make them very fruitful, when Mountains, and high Grounds abide barren and unprofitable. VII. Fountain-Water is usually common to all the Poor, and he that hath no Money may partake of it; none are forbid to come to a Fountain. VIII. Fountains yield pure and unmixed Water. Streams are sometimes muddy, they may be defiled; but Fountain-Water is clear, fair, and without Filth. IX. Many Fountains are deep, Men may swim in them; 'tis hard to find a Bottom. X. Fountains are pleasant and delightful to behold; 'tis a lovely thing to see, and abide by Fountains of Water; they beautify and adorn a Place, and make it much more pleasant and desirable. Hence Fountains, or Pools of Water, Solomon reckons up as one of the Delights of the Sons of Men. Eccles. 2.6. XI. Fountains are Places good to wash and bathe in, and have been made use of in former Times upon that account. XII. Fountains do not send out sweet Water and bitter, nor fresh and salt; that which is good, and bad, Jam. 3.12. proceed not from the same Fountain. XIII. Fountains are sufficient to fill many great and small Vessels; those that go thither may take what they need, yea, fill their Vessels to the Brim, and not diminish of its Fullness. XIV. A Fountain is constant in its emanations, or continual run, and flow forth. XV. Many in former Times used to drink out of their Fountains. XVI. Fountains have Springs in themselves, saith an eminent Writer, and can never be emptied. Streams may be dried up, Cisterns may be broken, and let the Water run out; but the Water in a Fountain abides the same, and is lasting. Parallel. I. FRom GOD, as from a Fountain, that great and glorious River of the Spirit flows; it proceeds out of the Throne of God, and the Lamb. Rev. 22.1. Hence Christ is compared to a Fountain, Jer. 2.13. as well as the Father. He is the Spring and Rise of all Spiritual Joy and Consolation, the Head of all the Waters of Life: With thee is the Well (or Fountain) of Life. Psal. 36.9. II. Christ hath Abundance, yea, a Fullness, all Fullness of Grace and the Spirit is in him, he received it not by measure. J●●h. 1.14, 16. Eph. 1 22, 23. He is given to be the Head ●●ver all things to the Church, which is his Body, the Fullness of Him that filleth all things. There is Abundance, nay, a Redundancy of all Divine Grace, Peace, and Refreshment, in the Lord Jesus, an Ocean or Sea of Goodness. III. As the Lord Jesus contains, so he retains the Waters of Life in himself. He is a spiritual Fountain, every way fit, and well-compact, (in respect of that glorious Union of the two Natures in one Person) to retain all heavenly Fullness; and has ordered certain Passages, as Conduit-Pipes, viz. Ordinances and Promises; which through the help of the Spirit lets out Divine Grace and Comfort, in a gracious and orderly manner, to all his Saints. IV. Christ is a Fountain opened. Zech. 13. ●●. He hath made a Passage or Vent, by assuming Man's Nature, and dying on the Cross, to let out his Grace and spiritual Blessings to the Sons of Men. And with what natural Freeness doth this Fountain run! He seems restless, always diffusing, imparting, and giving forth from Himself, to all thirsty Souls: Whoever will, let him take of the Water of Life freely. Rev. 2●●. 17 V. Jesus Christ filleth the humble Soul with Goodness; He delights in the lowly Heart. The lofty mountainous Spirits, or dry heathy Souls, retain not the Water of Life; 1 Cor. 2.14. Jam. 4.6. they cannor receive the things of the Spirit. He resisteth the Proud, but gives Grace to the Humble. VI Jesus Christ, by letting forth his Spirit, and heavenly Grace, into the humble and lowly Heart, maketh it very fruitful in Holiness and good Works. The Churches of Christ, like low Meadows, near the Fountain, whose Waters continually flow, are always green and flourishing, and know no Drought; when the Wicked, like Hills and dry Ground, are barren and unprofitable. VII. The Waters of Life, which flow from Jesus Christ, the Divine Fountain, are common to all. None are forbid to come to Christ. The Poor, and He that hath no Money, Isa. 54.1. (no Worth or Righteousness in him) is invited to come to these Waters. VIII. The Water in this spiritual Fountain, Christ, is pure, Rev. 22.1, 2. clear as Crystal; there is no Mud, nor the least mixture of any Defilement in it. Men have endeavoured to foul and pollute the Doctrine of Christ, and his Ordinances, which flowed from him; but Truth in itself, in the Fountain, is still the same, and cannot be corrupted. IX. Jesus Christ is a deep Fountain. We read of the deep Things of God; Christ's Riches are said to be unsearchable; There are such Depths of Mercy and Goodness in Christ, that none can find a bottom. His Love and Grace is very wonderful. X. Christ is a delightful and pleasant Object. There is no Fountain so lovely to the sensual Eye, as Christ is to the Eye of Faith. He is called a Fountain of Gardens, or the Garden swelling-Fountain, or Fountain of the Gardens, Ainsworth Cant. 4.15. as Mr. Ainsworth reads it. The Church is a Garden, Christ is the Fountain that waters it; and how pleasant is a Fountain in a Garden! Psal. 16.11 Psal. 36.8, 9 At his right-hand there are Pleasures for evermore.— And thou shalt make them drink of the Rivers of thy Pleasure. XI. Christ is the Souls only Bath; in this Fountain Sinners must wash, if ever they would be clean: 'Tis his Blood that cleanses us from all Sin; hence he is said to be a Fountain opened for Sin and for Uncleanness. 1 J●●h. 1 7. Zech. 13.1. XII. There is nothing unsavoury in Christ, nothing bitter nor brackish in him; whatsoever flows from this Fountain is sweet and good; every drop of this Water is as sweet as Honey. XIII. Christ is able and sufficient to fill and satisfy all the Hearts and Souls of Men and Women that come unto him. Believers may have here what they really want, and yet diminish not from Christ's Fullness. XIV. Jesus Christ, the heavenly Fountain, hath never ceased running from the beginning of the World; his Goodness always flows forth, from one Generation to another. XV. If any Man (saith Christ) be thirsty, let him come unto me, and drink. Joh. 7.37. XVI. The Riches and Treasures of Christ are inexhaustible. He is always full: He has Springs in himself, and can never be emptied, nor dried up. As for quantity, so for quality, this Fountain is ever the same, never loses its lively Virtue and Efficacy; the Watees that flow from hence, have the same Operation that ever they had. Prophet. I. FOuntains are beholden to some other Thing (as the Sea, Springs, and Vapours) for their Waters; the Rise and Original of their Waters is not from themselves. II. Fountains only contain earthly and elementary Water. III. Other Fountains can't heal Distempers or Diseases of the Soul; but few have that virtue in them as to heal the Body. IV. Fountains cannot give Life, though they may help to preserve and maintain it. V. He that drinks of the Water of other Fountains may thirst again. VI Other Fountains may be filled and stopped up, as the Well that Abraham's Servants digged; or however the Streams may be stayed. Disparity. I. JEsus Christ is God, and as so considered hath all Fullness originally and independently in Himself, being Superintendent over all Creatures, He that made Heaven and Earth, the Sea, and Fountains of Water. II. Christ is a Fountain that contains spiritual Water, of a most divine and sublime Nature. III. Jesus Christ is the Fountain that heals all Diseases, both of Body and Soul. 'Tis opened for Sin, and Uncleanness, of the inward Man more especially. IV. Christ giveth Life to Men, yea, a threefold Life: 1. Natural Life. 2. A Spiritual Life. 3. Eternal Life. He raises from the Dead, and quickens whom he will; hence called our Life. Col. 3. 3●●. V. But he that drinketh of the Water that flows from Christ, Joh. 4.14. this living Fountain, shall thirst no more. VI Christ cannot fail of his Fullness; What is meant by thirsting no more, is opened elsewhere. He cannot be stopp'p up by the Skill of Men nor Devils; nay, none can hinder the glorious Streams that flow from Him from watering and refreshing his People. Inferences. I. WE may infer from hence, That Sin is of an heinous and defiling Nature; 'tis called here Uncleanness, and such Uncleanness that is not easily washed off. TWO, Behold the exceeding Greatness of God's Love, and of the Love of Christ, to polluted Mankind, in providing such a Fountain to wash their Souls, their defiled Souls in. III. Be sure, that God's People shall never want sufficient Means for inward cleansing and purification. IU. How inexcusable are those that die in their Filthiness under the Gospel? If Naaman, after the Prophet directed him to wash in Jordan, had returned without washing, who would have pitied him if he had died a Leper? Sinner, who will pity thee, if thou refusest to wash and 〈◊〉 clean? V. Let polluted and unclean Sinners come to this Fountain, and for their further encouragement, observe these following Motives and Considerations. 1. There is abundance of Filth in thy Heart and Life, which must be purged and washed away, or thou must perish. Heb. 1.3. Joh. 17. Rev. 15. 2. There is no Fountain can wash away thy Sin but this; all Soul-cleansing is by Christ's Blood. All the Legal Purifications pointed to the spiritual Purgation by Christ's Blood: the like does Baptismal Washing; the outward Washing of the Body, signifies the inward Washing by Faith in this Fountain. Isa. 53.4, 5. Rom. 3.24 1 Cor. 1.2. 3. This Fountain can wash and heal thee, whatever thy Uncleanness and Sickness is; it cleanses from the Gild of Sin, and from the Filth of Sin also. 4. This Fountain is opened; which Expression signifies, (1.) The Willingness of Christ to accept and embrace poor Sinners. (2.) It shows the Clearness of Gospel-Revelation, above the Legal. Non dubito, etc. saith Calvin: I do not doubt but by this word he shows the Differences between Law and Gospel: Christ was a Fountain for Sin under the Law; but he was as it were a sealed Fountain, or hid and vailed under many Types, Shadows, and Ceremonial Washings; the Stone is now removed, that lay upon the Mouth of the Well. (3.) It shows the Readiness and Easiness of Access, which is afforded to poor Sinners to come to Christ. 5. Consider the Multitude of Sinners that have been cleansed by Christ. 6. Consider the Multitude of Sins in every one Sinner washed away. 7. Consider the happy State of all such as are made clean. 8. Thou knowest not how soon this Fountain may be shut up as to thee. Caution. Take heed of slighting and undervaluing of the Fountain of Christ's Blood. What do they less than slight it, who think they can get cleansing from Sin by the Light within? What do the Papists less, who have other Purgations, who go to their Mass, and call that a propitiatory Sacrifice; who go to the Merits of their own Works, thinking thereby to expiate Sin, and purchase God's Favour? What do all such else, that rely upon the Mercy of God without having an eye and respect to Christ's Blood? What do all those less, that never come, though very guilty and unclean, and often invited to this Fountain? Let the opening of this Fountain move thee to open thy Heart. Exhort. To love him who hath washed thee, to be thankful, to believe, to be humble, and deny thyself. When ever thou seest a Fountain of Water, think upon Christ, the spiritual Fountain. Consolat. Here is Comfort, a Fountain of Comfort for poor Saints: Thou hast a bitter Fountain in thee; here is a sweet one to cleanse thee: Thou hast a filthy Fountain; here is a clear and crystal one, to bathe and wash thee. Christ is more able to cleanse, than Sin is to defile. Darest thou say, that thy Filth is greater than this Fountain can wash away? O Soul, Christ can wash the Black-Moor white. Remember, whatever Satan says, this Fountain is open. Christ the Head, Col. 2.19. Not holding the Head. THe Son of God is very often in the holy Scriptures called an Head, and may be so for divers Considerations: 1. In respect of Angels, Eph. 1.21. He is the Head of all Principalities and Powers. 2. In respect of Man, the whole Race of Man; 1 Cor. 11.3 the Head of every Man is Christ. 3. In respect of the Powers of the World; He is the Head of Kings and Princes, and all the Powers of the Earth. 4. He is the Head of the Gospel-Building: Acts 4.11. The Stone which the Builders rejected, the same is become the Headstone of the Corner. 5. He is the Head of the Body, the Church, Eph. 1.22. which alludes to a natural Head, and doth agree therewith in divers respects; of which take these Examples. Col. 1.18. Metaphor. I. THe Head is the highest part of the Body, more loftily placed than all the rest of the Members. II. The Head is the Seat of the Senses. There is the Eye to see, the Ear to Ear, the Organs to smell and taste, by which things are truly distinguished, even the good from the bad, for the benefit of the whole Body. III. The Head is the common Treasury of the whole Man; whatsoever comes is lodged there, for the rest of the Members. IV. The Head doth transmit, or cause to be transmitted, by way of communication, all the Supplies accrueing to all other parts of the Body, whether it be Ease from Pain, by Application of Comfort, etc. V. The Head is the very Fountain of Strength, and cunning Policy, so signified concerning the Serpent: He shall bruise thy Head, etc. Gen. 3 17 VI The Head is the Place where Burdens are carried, etc. Three Baskets were on the Baker's Head. Gen. 40.16 VII. The Head is the Seat of Sorrow; there it is received and centred. Gen. 42 38 VIII. The Head receives the Hand of Blessing from the Father. Gen. 48.18 IX. The Head receives the Consecration of God, both in case of Nazarite and Highpriest. Leu. 31.10 Num. 6.7. The anointing with Oil (or the holy Unction) was upon the Head, whereby the whole Man became sanctified, and set apart for God. X. The Head beareth the Glory, whether it be the holy Mitre, and sacred Crown, Ezek. 29.6. appertaining to the Priest; Psal. 21.3. or the Royal Diadem appertaining to Secular Princes, and Crown of Gold. XI. The Head is the principal Object of Envy and Fury, most threatened and struck at, and receives the Signs of Death. Jezebel threatened the Head of Elisha; 2 Kin. 6.31 the Wife of Heber struck at the Head of Sisera. Judg. 5.26 The Beast appointed for Sin-Offering was to have hands laid upon the Head; Rev. 4.4, 15, 24, 29, 33. this was a Sign of Death. XII. The Head is the Subject of Humility. When Men have been much affected with some great Thing, they put Earth upon their Heads. 1 Sam. 4.12. XIII. But notwithstanding all, the Head is the Glory of the Man. XIV. The Head showeth the greatest Signs of Pity and Sympathy to the poor, distressed, and afflicted Members. XV. The Head is the governing Part of the whole Man; the Eyes, the Ears, the Hands, the Feet, are all governed by the Head. XVI. The Head loves the Body that belongs to it, and is concerned night and day for its Prosperity. XVII. The Head receiveth Reverence and Respect, Love and Honour, from the Body, and the Members. Parallel. I. THe Son of God, as he was higher by Birth than Men, yea, than the greatest of Men, Kings, and mighty Potentates of the Earth, etc. so is he by Place and Office: God hath anointed him with the Oil of Gladness above all his Fellows, Heb. 1.9. and set him over the Works of his Hands. II. The Son of God, the mystical or spiritual Head, is the Seat of the spiritual Senses. There is the clear seeing Eye, the perfect hearing Ear, the pure, true, and infallible Taste, by which Things are distinguished aright, the good from the bad, for the benefit of the whole Body the Church. III. Jesus Christ, as a public Person, and Head of his Church, is Receiver-General, and common Treasury of the whole Body. Whatsoever came originally from God, for the Good and Benefit of the Church, is lodged in Christ as Mediator, and Head of his Church. As David said, Psal. 82.7. All my Springs are in thee; so may the Church say of Christ, We beheld his Glory, as the Glory of the only begotten Son of God, full of Grace and Truth. It pleased the Father, Joh. 1.14. Col. 1.19. that in him should all Fullness dwell. IV. The Son of God doth transmit, or cause to be transmitted, by way of communication, all the Supplies of the Mystical Body, whether it be Peace of Conscience, Ease for Soul-pains, by an Application of his Blood, and Spirit to comfort. 'Tis by Him, that the whole Body, Col. 2.19. by Joints and Bonds, have Nourishment administered one to another, as knit together in all parts, and increasing with the Increase of God: Of his Fullness we all receive, and Grace for Grace. Joh. 1.16. V. The Son of God is the Fountain of Strength to his Church; 'tis said, All Power is given to him. I can do all things, Mat. 28.18. Phil. 4.13. through Christ that strengthens me. VI Jesus Christ was a Man of Labour, that carried our Burdens for us in Divine respects: The Burden of Temptations from Satan and the World fell upon him; the Burden of Persecution, even to Death itself. The Lord laid on him the Iniquities of us all. Isa. 53.6 VII. The Lord Jesus was a Man of Sorrows, and acquainted with Grief. Isa. 53, 3, 4. There was no Sorrow like his, it was heaped upon him even to perfection. VIII. The Lord Jesus is the Man of God's Right-hand, made strong for Himself, upon whom the Blessing is conferred by the Father, as a Token of Good to the whole Church: In Him all the Families of the Earth are blessed. Eph. 3.15. IX. Christ, the holy and spiritual Head, received the Consecration of God; for he was filled with the Holy-Ghost from the Womb, and as a perfect Nazarite continued separate till his Baptism, at which time the holy Anointing being upon him in a visible manner, did furnish him for his Ministry, and fit him to be a Priest unto God; this holy Unction descended on him, as it did on the Head of Aaron, not only drenching his Beard, but all the parts of his Body also, even to the Skirts of his Garment. Say ye of him whom the Father sanctifieth, and sendeth into the World, etc. Who through the eternal Spirit offered himself to God. X. The Son of God not only beareth the Glory of Priesthood, but the highest Glory of his Father's House, which consists of Kingship, etc. Thou art a Priest for ever, etc. We see Jesus made a little lower than the Angels, Heb. 2.7▪ 9 etc. crowned with Glory and Honour. XI. Christ was the principal Object of Envy and Hatred. The Devil envied him, the Jews hated him without cause, Herod threatened him. One while they waited to kill him▪ at another time they led him to the Brow of the Hill, that they might cast him down headlong to destroy him. At last they came and laid their hands upon him in the Garden, where he received the Sign of Death, after his most bitter Agony; and was soon after offered up on the Cross, as a public Sacrifice: He died for our Sins, according to the Scriptures. Christ our Passeover is sacrificed for us. XII. The Lord Jesus was a Subject of great Humility, much affected with God's Providences, and men's Wickednesses. He wept when Lazarus died. Christ wept, when the Jews rejected him to their own Destruction; and, Luk. 19.41 as Publius' Lettius saith of him, he was never seen to laugh, but often to weep. The Devil, Herod, Pontius Pilate, with the Jews, were not content to persecute and drive the Son of God to Corners; but after they had agreed with Judas to betray him, they endeavoured, as much as lay in them, to take this blessed Head off from his Mystical Body; nothing would satisfy them, till they had slain the Lord of Life and Glory. XIII. And so is Jesus Christ the Glory of God, the Glory of the Church. She glories in Him: His Head is as the most fine Gold: He is altogether lovely. Cant. 5. 1ST This is my Beloved, and this is my Friend, O Daughters of Jerusalem. XIV. Christ, being in all things like unto us, Sin only excepted, hath showed no small Signs of Pity and Sympathy, as one touched with our Infirmities, as appears both before he left the World, and since. 1. He comforts them by good Words and Promises; Joh. 14. Joh. 16. Joh. 17. Acts 19▪ he will not leave them comfortless, but will come to them. 2. He assureth, that he would send another Comforter, the holy Spirit. 3. He prays the Father to take them into his Care and Protection. 4. He cries out from Heaven, when Violence is offered to them: Saul, Saul, why persecutest thou me? etc. XV. The Son of God, as Head of the Church, hath the Government on his Shoulders; his Members hear his Voice, and keep his Commandments, and his Commandments are not grievous unto them. XVI. Jesus Christ loves his Church, yea, all his Members. He died to save and redeem them, he shed his Blood to wash and sprinkle them, and went to Heaven to prepare a Place for them, and is concerned both night and day for their Prosperity and Welfare; he will come again from thence to solemnize the glorious Marriage, and receive them unto himself, that where he is, there they may be also. Rev. 1.5. I love them that love me. He gave himself, that he might redeem us from all Iniquity. He hath loved us, and washed us from our Sins with his own Blood. I go to prepare a Place for you. If I go away, I will come again, and receive you unto my Father, that where I am, you may be also. XVII. The Son of God receiveth Reverence and Respect, Love and Honour, from the Church, and all its Members, when others despise him, and account him an Impostor and Deceiver. But the Church says, He is the Son of God, both Lord and Christ, Lord of Glory, Lord of all the Princes of this Life, the Head of Angels, the choicest and chiefest of Ten Thousand: Whom having not seen, they love; and though now they see him not, yet believing, 1 Pet. 1.8. they rejoice with Joy unspeakable, and full of Glory. He is precious in their Esteem; his Name is as Ointment poured forth. Metaphor. I. THe natural Head is joined but to one numerical and physical Body. II. The natural Head is joined to the physical Body, by fleshly Bonds and Ligaments; Veins and Sinews, Nerves and Arteries, etc. III. The natural Head is sometimes sick, being liable to many Distempers of very dangerous consequence, as Apoplexies, etc. and being so, it cannot help the Body. IV. A natural Head doth many times fall asleep, and so becomes unsensible, and uncapable of securing its Body and Members, at that juncture of Time. V. A natural Head is weak, and wants Help itself; for there is no Man so wise, but may receive Additions from others, and doth so in all Arts and Sciences: yea the Angels themselves have made known to them by the Church, the manifold Wisdom of God, and are in some respects charged with Folly. VI A natural Head may afford some small help to the Body, but cannot bless what it affords. VII. A natural Head may be broken, dashed in pieces, and lose its Power of helping the Body and Members. VIII. A natural Head may die and lie by the Walls, where is then its Help. Disparity. I. THe Son of God, the mystical Head, is joined to many numerical and physical Bodies: He is not only Head of Angels, even of all Principalities and Powers, but of all Men in some sense; and to the Church, and every true Member thereof, in a more special and peculiar sense: I would have you to know, that the Head of every Man is Christ, and he is the Head of the Church, the Fullness of him that fills all in all. II. Jesus Christ is joined to the mystical Head, by spiritual and more lasting Bonds; as the Bond of voluntary Choice, of Promise, and invisible Union. Ye have not chosen me, but I have chosen you. Because I live, you shall live also, that they also may be one, at thou, O Father, and I am one. I in them, and thou in me, that they may be made perfect in one. III. The Son of God is never sick, but always in a capacity, not only to help his sick Body on Earth, but also against all Diseases; much more permanent than the Angels of God, dwelling where Sickness cannot approach: Neither shall there be any more Sickness or Pain. IU. But the Son of God is the Angel of God's Presence, and made the Keeper of Israel, who neither slumbers, nor sleeps. V. The Son of God is not weak, wants no Help from other Men, in respect of any Arts or Sciences whatsoever: for if the first Adam had such strength of Wisdom and Knowledge as to give Names to all things suitable to their Natures, who was but earthly; much more the second Adam, who was the Lord from Heaven. In whom are hid all the Treasures of Wisdom and Knowledge. VI The Son of God cannot only afford suitable Help to the Body, and Members, but can bless the Help to them, bless Society and Communion, bless Word and Sacraments, bless Lenitives and Corrosives, Rom. 8.28. Rod and Staff, make all things work together for good. VII. The Son of God though he was hard laid to, and much struck at, by the Powers of Darkness, yet could they never reach high enough to break his Head, to dash him and destroy his Power, (to help his People in time of need) but were destroyed themselves in the very Attempt; He spoilt Principalities. Whoso shall fall upon this Head of the Corner, Gen. 3.15. shall be broken to pieces. He bruised the Head of the Combatant. VIII. The Son of God hath passed through the Gates of Death, hath conquered him that had the Power of Death, and can never die, Death hath no more Dominion over Him: He ever lives to make Intercession for the Saints: lives for evermore. Inferences. 1. THis showeth the great Love and Goodness of God in giving such a Head. 2. The great Love of Christ, and his wonderful Condescension in stooping so low, as to become a Head to poor Mortals. 3. What a happy Condition the Church and Members of Christ are in. (1.) interested in the same Love with the Head. (2.) Under the same degree of Election with the Head. (3.) Allied to the same Relations, interested in the same Riches, and assured by Membership of the same Life and Immortality in the World to come: Because I live you shall live also. 4. Affords a very great motive to all Men to seek Union and Membership with him, because as he is, so shall they be also hereafter in the next State; When he shall appear, we shall be like him. 1 J●●h. 3.2 Christ a Garment for Sanctification. Rom. 13. ult. But put ye on the Lord Jesus, and make no Provision for the Flesh, etc. IN this Text are two Parts: 1. An Act. 2. An Object. I. An Act, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a Metaphor taken from putting on of Garments, a Phrase used by the Apostle often in reference to the New Man, Eph. 4.24. In reference to the Spiritual Armour, Eph. 6.11. In reference to Acts of Mercy, Col. 3.12. And here, in reference to the Application of Jesus Christ, in respect of Sanctification. From the scope of the Text 'tis evident the Apostle intends Gospel Holiness, he presses the Saints at Rome to a godly Life, and not only to walk holily, but to draw all Power of holy walking from Christ, so as to be clothed with the Virtues and Graces of his Spirit. Metaphor. I. GArments are for the covering of the Body, they hide Nakedness and Deformity. II. Garments come not naturally, but are prepared and made fit for us. III. Garments are worn only in some Countries by civilised Nations and People; some Barbarian, and Heathenish Men and Women go naked in some Nations. IV. Before new Garments can be put on, the old, defiled, and overworn Garments must be put off. V. Garments are of great Utility in respect of Defence, they secure us from the pricks and scratches of Bushes and Thorns, and from many bruises and rubs and other hurts, which Nakedness exposes to. VI Garments are for keeping of the Body warm: (what should we do who live in cold Countries were for it not clothes and useful Garments) she is not fearful of the Snow, for all her Household are clothed in Scarlet. VII. Garments tend to the preservation of Health; the neglect of putting them on, many times brings Sickness, sometimes death. VIII. Garments are used for Distinction, as: 1. They distinguish one Sex from another, the Man▪ shall not put on the Apparel which appertaineth to the Woman. 2. Garments also distinguish the several Ranks and Qualities of of Men, those that are clothed in soft Raiment are in King's Houses. Mat. 11.8. 3. By the Habit or Garment we do distinguish the People of one Nation from another. Z●●ph. 1.8. IX. Garments are of a comfortable and refreshing Nature, and of excellent use to them who put them on. X. Garments answer not their End in making, neither are they of use till put on. XI. Some sorts of Garments were Significations of Grief and Sorrow. Mordecai put on Sackcloth, so in Joel 1.13. XII. Garments were also used to testify Joy; as appears in the Case of the Prodigal: Isa. 61.10, 11. Luk. 15.22. Bring forth the best Robes and put on, and put a Ring on his Finger. Parallel. I. THe Lord Jesus Christ is a Cover for the Soul, every Man's Nakedness and Deformity appears that hath not on this Spiritual Garment. Rev. 3.17. II. Naturally we have no Righteousness, that is either accepted of God, or a suitable Cover for the Soul, Rom. 3.12. this Spiritual Garment is wrought by the Spirit, Psal. 45.13, 14. and made fit for us. III. The Lord Christ is put on for a Garment or spiritual Clothing, by those Nations and People only, Mat. 7.13, 14. Luk. 12.22. where Christianity is received, and not by many there neither, some are like Brutes and heathenish People, naked, without Christ and true Holiness. IV. Before a Man can put on the Lord Jesus Christ, Eph. 4.22, 23, 24. Col. 3.8. and be clothed with the Garment of Holiness, he must put off the abominable filthy Cloaks, and Covers of Wickedness, he must be stripped of his filthy Rags, that he may be clothed with the Spirit and Graces of Christ, Put off the former Conversation, the Old Man, and put on the New Man, which after God is created in Righteousness and true Holiness. V. By putting on of Christ in a way of Faith and Holiness, Acts 24▪ 16. the Soul is defended, from the cheeks and smarting pricks of Conscience, Eph. 6 22. 2 Cor. 3.6. from the fiery Darts of Satan, and from the kill Power of the Law and the Wrath of God. VI This blessed Garment keeps the Soul warm; hereby Saints become fervent in Spirit and zealously affected. If we have any spiritual Heat in us, we must attribute it to Christ: naturally we are as cold as that Child was when his Spirit was departed. 2 Kings 4.24. VII. The Graces of Christ and true Holiness are the only Preservative of the inward Man from spiritual Sickness: by putting him on, and leading of a holy Life, we abide in Health: Ps●●l. 119.11. Rom. ●● 13 and those who neglect to put on these Garmen, are exposed to all manner of Scu●●-Diseases, which end in eternal Death. VIII. This spiritual Garment makes a Distinction: 1. Holiness distinguisheth Believers from Unbelievers, the Godly from the Wicked: 2 Cor. 5.17. Who hath made thee to differ from another? If a Man be in Christ, he is a new Creature. 2. This Glorious Garment shows that the Righteous are more excellent than their Neighbour: as it was said of Jabush, Prov. 12.26. 1 Cor. 4 9, 10. he was more Honourable than his Brethren; it makes appear the Godly are King's Children, having Princely Robes upon them. 3. By a holy Christ-like Conversation, the People and Saints of God are known to be People of another Country, Citizens of another City, Joh. 13.35. Joh. 15 19 Ye are not of this World. IX. This spiritual Garment is of a most excellent, sweet, comforting and refreshing Quality, the Virtue whereof is not, cannot be felt nor apprehended by Unbelievers. X. Men put not Christ to that use for which he came into the World, till they put him on for Sanctification and Holiness, neither will he be otherwise of saving Benefit unto them; Ti●●. 2.14. Joh. 3.36. Heb. 12.14 He that believeth not shall not see Life; Without Holiness no Man shall see God. XI. Such as have put on this Garment, do abundantly demonstrate their great Sorrow and Grief for Sin; 2 Cor. 7.10. Joh. 16.20. 1 Pet. 5.5. Godly Sorrow worketh Repentance, yea shall be sorrowful: All such as put on Christ for Sanctification, are clothed with Humility. XII. Such who are clothed with the Robes of Righteousness, have on them the beautiful Garments of Salvation; Isa. 61.10, 11. 2 Cor. 6.10. 1 Thes. 5.16. Phil. 4.4. which signifies, that they above all; have cause to rejoice; hence, saith the Apostle, As sorrowful, yet always rejoicing; Rejoice in the Lord always, and again, I say, rejoice. Metaphor. I. MAterial Garments are made by Man. II. Other Garments consist of Matter, and are of such or such external Shape, according to the Party for whom they are made. III. Other Garments may be bought with Money, and those likely who have most of it, have the best Robes. IU. Material Garments render a Man or Woman amiable only in the sight of Man, etc. V. Other Garments are the worse for wearing, by long and often using they will decay. VI Other Garments at certain Times are to be put off, or may be changed; As light or thin Garments for Summer, and more substantial for Winter, etc. VII. A Man may part with, or dispose of other Garments at his Pleasure as he thinks fit, to his Friends, or to such as want clothes. Disparity. I. THis Garment of Holiness is wrought by the Spirit of God. II. This Garment consists of Grace, Divine Virtues, and Spiritual Qualifications. III. This Garment may be had without Money or Price; 'tis true, Christ speaks of buying &c. white Raiment, That buying, is free receiving: The Porphet explains this Phrase, Isa. 55.1. No Man hath any thing of worth or value to give for it; the Gift of God cannot be purchased with Money, the poor in Spirit are better clothed than the rich. IV. This Garment renders a Man or Woman lovely in the sight of God. The Ornament of a meek and quiet Spirit is in the sight of God of great Price. 1 Pet. 3.4. V. This Garment the more and longer it is used, the better and more excellent it is; Heb. 5.14. 2 Cor. 7.1. Use makes perfect in Godliness as well as in other Cases. VI This Garment, (viz.) the Robe of Righteousness, is never to be changed nor put off Day nor Night, Winter nor Summer; we ought to be good and virtuous in Sickness and Health at all times, in Prosperity and Adversity; 'tis good always to be zealously affected in a good thing. Gal. 4.18. VII. This Garment, Christ and Holiness, as a Man cannot dispose of it unto others, so he ought not. No Man hath so much Grace as to furnish his Friend with it; the Wise Virgins had no Oil to give to the Foolish: What thou hast already, Mat. 25.9. Rev. 2.25. hold fast till I come. Inferences. I. WE may from hence admire the Excellencies of the Lord Jesus Christ, he is Life, he is Meat, hidden Manna, he is Drink; yea he is all in all, and provides all for Believers. II. It shows the miserable State of those that are without true Holiness, such are naked. Now a naked Man is exposed to the Reproach of every Eye, his Shame appears to all, Nakedness lays open to every Storm, every Shower wets, Thorns prick them; piercing and nipping Winds make those that are naked to shrink. The unconverted Sinner hath the continual Pricks and Terror of his own Conscience, and shall thereby be filled with Horror and Shame; much more when the Arrows of the Wrath of God begin to fly about his Ears. III. This demonstrates, that wicked Men are mad, or besides themselves. None but distracted and barbarous Men reject Clothing. Sinners will have none of Christ, though they are naked without him; they will not put him on, will not be persuaded to cover their Shame, turn from their evil Ways, and accept of a Robe of Righteousness. IV. Observe, that none are so well clothed, so richly arrayed, as Believers, as the Godly and Faithful in Christ Jesus. V. Here is good News for the Poor, and such as are naked; here is a glorious Garment ready, if they will put it on. VI That the Ungodly would be persuaded to put on Christ. Quest. But some may say, What is it to put on Christ? Answ. 1. Christ is to be put on for Justification; but in that sense those Saints at Rome had put him on before. 2. Christ is to be put on by way of Imitation; this refers to Sanctification: We must follow his Example in his holy and gracious Life; See Christ the Saint's Wedding-Garment. we must apply his Righteousness for our Justification by Faith, and walk by the glorious Pattern he hath left, to teach us to express his Virtues and Excellencies in a course of Sanctification, and new Obedience. If Christ be not put on in both these respects, he will profit none to Salvation. VII. What will become of them, who instead of putting Christ on, and following of him, put the Devil on; and instead of expressing his Excellencies, they express the Vices of the Devil, and Abominations of their own base Hearts? VIII. From hence let Saints be cautionated, from defiling of their Garments; a small Spot is quickly seen in a white Vesture. Those only who defile not their Garments, shall walk with Christ in white. Rev. 3.4. Last; Let all take heed to keep their Garments, for otherwise Men will at one time or other see their Shame. Rev. 16.15 Christ a Lamb. Joh. 1.36. Behold the Lamb of God 1 Pet. 1.19. As a Lamb without blemish, etc. Rev. 14.11. I beheld, and lo a Lamb stood upon Mount Zion, etc. IN the two first Texts the Greek Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compounded of α privativo, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, robur, which signifies Strength; that is, Liegh. not strong. The Article ὁ (as Erasmus hath observed out of Chrysostom and Theophylact) is emphatical, distinguishing him from the Typical Lamb; and denotes also Relation, for it puts in mind of the Prophecies of Esay, and others, used Acts 32. The word in Rev. 14.1. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a Diminutive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signifies Agnellus, a little Lamb, Gent. in Harm. tener adhuc & immaturus, tender, etc. John 21.15. Christus vocatur Agnus propter immolationem pro peccatis totius mundi factam, quam ut Typi praefigurarunt Agni in V. T. immolait; tum propter mansu●●tudinem, patientiam, innocentiam, beneficentiam, etc. Glassius. How, and in what respects Christ may be called a Lamb, follows. Metaphor. I. THe Lamb is a very innocent and harmless Creature. Bullinger calls it a Symbol of Innocency. It doth no Wrong or Injury to any. II. The Lamb is made a Prey of, and often worried by Dogs, Wolves, and other evil Beasts. III. The Lamb is a meek and patient Creature, bearing Wrongs, not seeking Revenge upon them that strike and abuse him. IV. The Lamb is silent, when brought to the Slaughter, doth not cry, complain, nor strive, as other Creatures do. V. The Lamb is a lovely and very delightful Creature; hence Vriah's Wife is compared to it. 2 Sam. 12.3, 4. VI The Lamb is a contented Creature; let the Shepherd put it into what Pasture he please, it grumbles not, but seems very well satisfied. VII. The Lamb is a clean Beast, whose Flesh God appointed for Food; and the Flesh of no Beast is more generally prized, especially at its first coming, than Lamb. VIII. The Lamb was appointed under the Law for Sacrifice, it was to be taken out of the Flock, to be severed from the rest, to be killed; a He-Lamb, and without spot, was to be offered up to make an Atonement, and the Blood to be sprinkled, etc. IX. Lambs are very profitable Creatures, they every their Owners; their Fleece and Skins are good for Clothing. Also the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chesitah, Nummus, sexta pars Denarii, Gen. 33.19. Job 42.11. Josh. 24.32. Nummus agni imagine signatus, doth signify both Money and a Lamb. Liegh Crit. Sac. Money of the ancient Patriarches was called a Lamb, because the Figure of a Lamb was on it. Abraham bought a Field for an hundred Pieces of Silver, or Lambs. X. The Lamb is a small Creature to other Beasts, therefore the Hebrews call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Liegh Crit. Sacr. Job 42.12 Aben-Ezra apud Jobum, tenellam Pecudem, vel Agnellum interpretatur: A small Sort of Cattle, or diminutive Lamb. Parallel. I. JEsus Christ is of a sweet, quiet, and harmless Nature and Disposition: Such an Highpriest became us, who is holy, Heb. 7.26. harmless, undefiled, separated from Sinners, etc. II. The Lord Jesus was preyed upon by Devils and wicked Men, Mat. 4.2, 3. Mat. 2.14. who continually worried him, like hungry and bloodthirsty Wolves, Lions, and ravening Beasts, whilst he was upon the Earth. III. The Lord Jesus with a meek and patient Spirit bore all those vile and grievous Wrongs, Contradictions of Sinners, Mat. 11.2. Heb. 12.3. and horrid Blasphemies, in the days of his Flesh, Mat 26.53 without seeking the least Revenge upon them. Austin saith, he is compared to a Lamb because of his Mildness. IV. The Lord Christ was silent, when he was led to be crucified: He is brought as a Lamb to the Slaughter, Mat. 26.63 and as a Sheep is dumb before the Shearer, so opened he not his Mouth.— He did not cry, Isa. 53.7. nor cause his Voice to be heard in the Streets. V. Christ is the Delight of the Father, Prov. 8.30. Isa. 42.1. very lovely in the Eyes of Saints and Angels; nay, what was said of Titus Vespasian, may fitly be spoken of Christ, He is the Delight of Mankind. VI Christ was abundantly satisfied to become any thing, Heb. 10.7. John 10.15, 17, 18. Phil. 2.7, 8 and to do whatever the Will of his Father was, though 'twas to be abased so low, as to be born of a poor Virgin, to live in a mean Condition, and to have no where to lay his Head, whilst he abode in this howling Wilderness. VII. Christ was ordained of God to be the Food of our Souls; and there is no Meat so sweet, or is so much prized by the Godly, especially when they first receive him by Faith, as this Lamb. My Flesh is Meat indeed, Joh. 6.55. and my Blood is Drink indeed. Whosoever hath fed spiritually on Christ, he desireth no better Dainties. VII. Christ, the Lamb of God, is our only Sacrifice. He was taken from among Men, separated from Sinners, Heb. 7.26. 1 Pet. 1.1, 17, 18, 19 Heb 7.27. Heb. 12.24 truly Man. He was a Lamb without blemish, no Spot or Stain of Sin could be found in him. He was slain or offered up upon the Cross, to make an Atonement for the Sins of his People; and his Blood must be sprinkled or applied to our Consciences by Faith. IX. Christ enriches all that have Interest in him, 1 Cor. 1.30. Isa. 45.24. Jer. 23.6. & 33.16. Rev. 19.8. Col. 3.3. or can lay claim to this Lamb; and his Righteousness is for our Clothing. No Money will pass for currant (as it were) with God, but Jesus Christ. He is the Saints Treasure; their Estate and Inheritance lies in Christ: But of him are ye in Christ Jesus, who of God is made unto us Wisdom and Righteousness, etc. X. Christ made himself of no reputation. In respect of his Humanity, he is called a Worm, as Annotators expound that in the Psalmist, Psal. 22.6. I am a Worm, and no Man, a Reproach of Men, and despised of the People. He was small and despised in the eyes of the great Heroes of the Earth. There are several great Disparities between Christ and a Lamb, but we shall pass by them, and only take notice of two or three Inferences. I. IF the Lord Jesus was such an harmless, innocent, silent, and delightful Lamb, how doth this set out and aggravate the horrid Sin of the Jews, and others, who put him to death! II. And how doth it magnify the Love and Pity of God to us, that he should be pleased to part with this precious Lamb out of his Bosom, to be made a Sacrifice for our Sins! III. From hence also we may learn how to carry it in the World, not to be highminded, and seek great things for ourselves; he did not so: Let the same Mind be in you, that was also in Christ Jesus, Phil. 2.5. etc. IV. Let us make him our Example, when under Suffering, and in the hands of wicked Men, who when he was reviled, reviled not again; Rom. 12.19. 1 Pet. 3.9. let us not seek Revenge, nor render Evil for Evil to any Man. V. Moreover, let us be contented, as He was, whatever it pleaseth the Father to exercise us under, or in what Pasture soever he sees good to put us. VI And since he suffered so willingly for us, let us labour (when called thereunto) to lay down our Lives for his holy Namesake. Christ the Pearl of great Price. Mat. 13.45, 46. And when he had found one Pearl of great Price, he sold all that he had, and bought it. Metaphor. I. PEarls (as Naturalists tell us) have a strange Birth and Original; Pliny, lib. 9 cap. 35. 'tis the wonderful Geniture of a Shellfish, congealed into a diaphanous Stone. The Shell, which is called the Mother of Pearl, Reperiuntur in conchis marinis, ex Rore caelesti certo anni tempore hausto producta, vel potius nata. at a certain time of the Year, opens itself, and takes in a certain moist Dew, as Seed; after which they grow big, till they bring forth the Pearl. II. Those that would find Pearls, must search curiously for them, and resolve to run through many Dangers, Pliny lib. 9 cap. 35. among those huge and terrible Monsters of the Sea, saith Pliny. III. 'Tis not an easy thing to find Pearl; very few know where to seek for it, it lying usually at the bottom of very deep Waters. IV. Pearls are things of very great worth: The richest Merchandise of all, Pliny, lib. 9 cap. 35. and the most Sovereign Commodity throughout the whole World, are these Pearls, saith Pliny. Moreover, he tells us of one Pearl that Cleopatra had, which was valued at six hundred thousand Sestertii; hence Men will part with all for Pearl. V. Yet notwithstanding, many Men and Women do not know the Worth and Value of Pearls, and hence they through Ignorance esteem them not above Pebbles; Swine tread them under their feet, they value Pease above Pearls. VI Pearls have a hidden Virtue in them; though for bulk but small, yet in Efficacy they are very great. VII. Pearls are of a splendid and oriental Brightness; for which reason the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à nitore splendente; their Beauty is as much within as without. VIII. A Pearl is round, which is an Emblem of Eternity, it hath no end. IX. Pearls are firm, strong, and well-compact, so as Fire cannot consume them, nor ordinary Strength break them. X. They need no other Riches, that find a Pearl of great Price and Value; they are made for ever, as the Proverb is, in respect of this World. XI. Pearls are a rich Ornament: Such as have precious Pearls in their Ears, or rich Strings of them about their Necks, are looked upon as honourable Persons. XII. Pearl is a very rich and Sovereign Cordial, and is of excellent use and virtue to prevent Poison, to preserve natural Strength, and purge Melancholy. XIII. Pearls are called Vniones by the Latins, Scultet. Exercitat. Evang. lib. 2. c. 41. because they are found one by one, quòd conjunctim nulli reperiantur. Parallel. I. THe Original and Birth of Christ is wonderful; God manifested in the Flesh is the Admiration of Angels: A Virgin (the Mother of this Pearl according to the Flesh) being over-shadowed with the holy Spirit (which is compared to Dew) conceived, and when her Time was come, travailed, and brought forth Christ, the Pearl of great Price: Luk. 1.35. And the Angel said unto her, The Holy-Ghost shall come upon thee, and the Power of the Highest shall overshadow thee, etc. II. Those that would find the Pearl of great Price, must search and seek after him diligently, as for hid Treasure; and must resolve to pass through all the Troubles and Difficulties that attend the Way of true Piety and Godliness. Eccles. 2.4. III. 'Tis no easy thing to find Christ, and obtain an Interest in Him; Cant. 3.2. many seek him where he is not to be found, in the broad Way, and by the Merit of their own Performances; few they be that find this precious Pearl. IV. Christ is of an inestimable value, may well be called the Pearl of great Price. The Worth & Excellency of Christ far exceeds the Riches of both Indies. He is the rarest Jewel the Father hath in Heaven and Earth, more precious unto Believers than Rubies, and all that can be desired cannot be compared unto Him: No mention shall be made of Pearl. Job 28.18. Hence the Saints part with all for him, and do account the best of earthly things but Dung, that they may win Christ. Phil. 3.8. V. The Lord Jesus, though in himself he is so precious, and prized above all by the Godly; yet wicked and carnal Persons, by reason of that sordid Ignorance and Blindness that is upon their Understandings, esteem him not above the perishing things of this World; nay, some swinish Men prise their own beastly Lusts above Christ. VI Christ hath an hidden Virtue, most excellent in Nature: though He seem weak, small, and despised in the Eyes of the carnal World, Rom. 1. 1ST yet he is the Power of God to Salvation. VII. Christ is beautiful, fair, and shining; his Oriental Brightness is far above the glorious Splendour and Brightness of the Sun shining in his Strength: Heb. 1.3. He is the Brightness of the Father's Glory, and the express Image of his Person. Christ's Beauty is as much within as without. VIII. Christ, in respect of his Divinity, is from Eternity to Eternity, without beginning, and without end. IX. Christ is called a Stone, a tried Stone, and sure Foundation; there is no Fire can consume him, nor can all the Powers of Hell break or mar him. X. They that find Christ have enough, they need no more Riches; they are not only made happy here, but also to Eternity, and may say, with Jacob, they have all. XI. Christ is the Saints richest Ornament: Those that are graced and adorned with this Pearl, are the most renowned and honourable Ones in the World: Prov. 12.26, The Righteous are more excellent than their Neighbours. XII. There is no Cordial to a disconsolate and drooping Spirit like Christ; the Virtue of his Blood, and the Comforts of his Spirit, revive immediately the sick and fainting Soul. 'Tis he that keeps us from the Poison and venomous Sting of the old Serpent, that strengthens us, and purges out all our Corruptions. XIII. Christ is singular; there is but one Christ, 1 Tim. 2.5▪ one Mediator between God and Man. Metaphor. I. PEarls are of an earthly Original. II. Pearls are of a very small dimension; for though they be very considerable in value, yet are the least of all precious Stones. III. Men may find a rich and precious Pearl, and yet be miserable in divers respects, and that cannot help them. IV. Men that find precious Pearls may sell them if they please, and sin not, nor injure themselves thereby. V. Other Pearls are of a perishing Nature, they may be defaced, broken, dissolved, and come to nothing. Disparity. I. JEsus Christ is the Lord from Heaven. II. Christ is infinite in respect of his Deity, without measure, filling Heaven and Earth with his Presence. He is in Heaven, and yet with his People on Earth, to the end of the World. Mat. 28. III. He that finds this Pearl of great Price, can never be miserable. Christ supplies all the Wants and Necessities of Believers. IU. No Man can sell Christ, nor part with him, but he sins thereby, and ruins himself, as Judas did. V. Christ is durable; this Pearl of Price can never be spoiled or dissolved▪ nor diminish or lose his Beauty. Inferences. 1. Happy are they that find this Pearl. 2. They are Fools who will not adventure the Loss of all for Him. 3. Esteem highly of Christ, you can never overvalue Him. 4. Bless God for bestowing his chiefest and best Pearl upon you. The Name of Christ like to Precious Ointment. Cant. 1.3. Thy Name is as Ointment poured forth, etc. THe Spouse knows not how to set out the Transcendent Excellencies of the Lord Jesus Christ. Before she saith, His Love is better than Wine; and here she compares his Name to Ointment poured forth, etc. The Words are a Proposition, in which you have two Parts. 1. The Subject. 2. The Predicate. 1. By the Name of Christ, some understand the Doctrine of Christ declared in the Gospel; others by his Name, his Person, Illyricus in locum, Ye shall be hated of all Nations for my Namesake; I will show him how great things he shall suffer for my Name; that is, for my Sake. 2. Christ hath several sweet Names or Appellations given him in the Holy Scripture, that may be compared to Precious Ointment; as first, his Name Jesus, Emanuel, the Lord our Righteousness, Prince of Peace, etc. Simile. I. OIntment is of a fragrant and odoriferous Scent. Precious Ointment yields a very sweet Smell: the Box of Ointment which was poured upon Christ, the Text says, the whole House was filled with the Odour thereof. II. Ointment hath an exhilarating Virtue, it cheers, elevates, and makes the Heart glad. Prov. 27.9. Ointment and Perfume rejoice the Heart; hence the Ancients in their Banquet and joyful Feast, Amos 6.6. used choice and precious Ointments. III. Oil hath a drawing and cleansing Quality in it; it is powerful in attracting, or drawing Pollution or noxious Matter, out of Wounds or Sores in the Body. IV. Ointment hath a mollifying and suppling Virtue, it will soften any hard Tumour or Swelling in the Body; the Lord alludes to this: They have not been mollified with Ointment. Isa. 1.6. V. Ointment is of a beautifying Nature; Psal. 104.15. David tells us, it makes the Face to shine, (Naturalists says) there is a sort of Ointment that will fetch out Wrinkles. VI Some Ointments are of great Worth and Value, as appears not only by Historians, but by what is said of that Box Mary bestowed upon our blessed Saviour. Mat. 26 7. VII. Ointments are of a healing Nature. VIII. Some Ointments are of a strengthening Nature; the Joints being weak and benumbed, or parts of the Body anointed therewith, it recovers their Strength. IX. Ointment being poured forth, denotes the use of it; 'tis of little Profit whilst it is kept close shut up in the Box, nor doth it yield that fragrant Smell till poured forth. X. Ointment poured forth, denotes Plenty; as one observes upon the place; as also a free Communication of it. Parallel. I. THe Lord Jesus is very sweet and of a fragrant Smell to Believers, as hath been showed upon divers Metaphors; nay, he makes their Persons, Prayers, and all their Performances as sweet Odours in the Nostrils of God. Christ perfumes as it were all Persons and Places where he cometh; the Person, Example, Passion, Rev. 8.3, 4. Intercession, Word, Promises, Ordinances of Christ, are of a sweet Savour. II. Jesus Christ, and the Spirit that flows or proceeds from him, is of a gladding refreshing and comforting Nature; Heb. 1.9. he anoints his Saints, gives the Sorrowful the Oil of Gladness for the Spirit of Heaviness, Thou hast put Gladness in my Heart, Isa. 61.3. Psal. 4.7▪ more than in the time when their Corn and their Wine increased. III. Christ draws the Soul (when his Name is poured out so, that the Soul feels the nature of his Sovereign Love and Grace) out of the World, and the Kingdom of Satan, and from all Uncleanness of the Heart and Life to himself. Saith Christ, And if I be lifted up from the Earth, I will draw all Men unto me; Cant. 1.4. Joh. 12.32 Jer. 31.3▪ With loving Kindness have I drawn thee; Draw me, and I will run after thee. Christ draws the Soul from Sin, and Sin from the Soul; and so cleanseth it thereby. IV. Christ's Name poured forth, viz. his Perfections and Excellencies made known to a Sinner, presently softens his hard Adamant-like Heart: all the Hearts of Sinners that have been broken and made tender, it hath been done by the Virtue of this precious mollifying Ointment. V. This Spiritual Ointment will fetch out all the Stains and Spots of Sin; all those Blemishes and Wrinkles of the Soul; of which the Apostle speaks, that so we may be presented amiable in the sight of God. Eph. 5.27. Believers have no Beauty but what they have from Christ. VI The Lord Jesus Christ is of an inestimable Worth; who is able to account the value of this Box of precious Ointment? Wisdom is the principal thing, (Christ is the Wisdom) of God, 1 Cor. 1.24. Prov. 3. ●●5. its price is above Rubies, VII. Christ heals the Soul; he is not only the Physician, but his Blood▪ and the precious Graces of his Spirit, is the Balm or Ointment that cures all our Sores. VIII. All Spiritual Strength is from Christ; 'tis he only that confirms and strengthens the Feebleness, Eph 6 100LS. Heb. 12. ●●2 and the Hands that hang down; 'tis he that strengthens our Hearts in the day of Trouble, and weakens the Hands of our Enemies. Psal. 31.24 IX. The Name of Christ hath not that fragrant Smell, nor appears of that great Worth and Excellency, till poured forth in the Ministry of the Word by the Spirit and in his Ordinances: that is the way of opening this precious Alabaster Box, 2 Cor. 2●● 14, 15. 2 Cor. 2.14. which like Pipes, convey the golden Oil to the Lamps; thus Christ manifested the Savour of his Knowledge by the Apostles in several places. X, The Lord Jesus hath a great plenty of all good and sweet Perfumes, Col. 2 3. and precious things in him, and he is free to part with them, Jo●●. 1.14, 16. or communicate of his Fullness unto us. Simile. I. ALL natural Ointments are of humane Composition, they are compounded by Men, hence called, the Ointment of the Apothecary; Eccles. 10.1. God created the Materials, Man learned the Skill of using them. II. Natural Ointments are of great Value, but their Worth is known and may be computed: Mary's Box of Precious Ointment was valued, but at, or little more than three hundred Pence. III. Natural Ointments will not keep their Virtue; the most fragrant of them in the World, will, though kept never so closely and carefully, in time corrupt and lose its Savour: Dead Flies make the Ointment of the Apothecary to send forth a stinking Smell. IV. Other Ointment is of a wasting Nature; take but one Dram out, and there is an Abatement, and so by little and little it will diminish, and shrink till it comes to nothing. V. Other Ointments are only good for the Body; one sort pleaseth the sensual part, and another makes the Face and Skin of a Man to shine. VI No one kind of natural Ointments hath all excellent Qualities in it: some may be of a fragrant Smell, but not healing, others may be good for healing, but not of a fragrant Smell. VII. A Person may be anointed with precious Ointment, and in a little time lose all the Scent and Savour of it. VIII. The Effects which are wrought by other Ointments, are not quick and sudden, cannot heal, cleanse, nor make the Face smooth and beautiful in a moment: The Virgins that were to delight the Persian King, must be anointed six Months, before their Beauty was perfect. Esth. 2.12. IX. A very small Quantity of other Ointment doth but little Good, nor worketh but small Effects, See Roberson. whether for healing, beautifying, or perfuming; one Drop will not perfume a whole Room, etc. Disparity. I. BUt this spiritual Ointment was not made by Man; the Divinity of Christ is from everlasting, not made, nor created; and his humane Nature was filled with the Spirit, he was anointed with the Oil of Gladness above his Fellows that so he might pour forth this sweet and sacred Unction to his Saints. Heb. 1 ●●. II. The Lord Christ is of inestimable Worth, and invaluable; all the Pearls and Diamonds in the World are not worth the least drop or dram of this good and precious Ointments those that have it, would not part with it for ten Thousands of Rivers of Oil; one drop of it infinitely excels all the choicest Ointments in the World. III. The duration of this holy Ointment is such, that it will never decay. Jesus, and the Grace of Jesus is incorruptible, he is as sweet as Fragrant, and of the same Virtue he was in abraham's and Abel's time; and so will abide for ever; for he is without beginning or end of Days: Heb. 7.3. & cap. 13.8. nothing can get into this precious Ointment to make it unsavoury to a grievous Soul; the Cross itself is sweet in him. IV. Jesus Christ hath anointed thousands of the Godly in all Ages since the Beginning, and yet the Vessel is as full as ever; 'tis always pouring forth, it ever runs, yea and that freely too, yet the Ointment doth not diminish; there is not in him one Dram less than there was at the beginning. V. The Spiritual Ointment is for the suppling, cleansing, 1 Pet. 3.4. Ezek. 16.13, 14. and healing of the Soul, it causes an internal Beauty, and puts a Lustre on the inward Man; which God and holy Angel's delight in. VI All Excellencies meet together in Christ, there is nothing that is of Use, Profit, Pleasure, nor Delight, but it is to be found in him, yea and that in the highest Degree. VII. He that is anointed with this Ointment, will smell of it as long as he lives; there will be some Savour of Jesus Christ remaining, though his Lips and Life may not be always alike, sweet and fragrant. VIII. Such are the Effects and powerful Operations of the Lord Jesus Christ, (this spiritual Ointment that no sooner he touches the blind with his Finger but they see; and the Leopards are cleansed at a word of his Mouth; as soon as ever one drop of this Ointment is applied, Mat. 8.2. by Faith to the Soul, the Effect follows; one moment is sufficient for Christ to accomplish his Work, though he doth not always work so speedily. IX. A very small Quantity of this spiritual Ointment doth wonderful things; the least measure of true Grace, hath glorious and marvellous Effects, as it is spoken of Faith, though it be as small as a grain of Mustard Seed, yet, Mat. 13.31. etc. a little of this Ointment perfumes the whole Soul, House and Family of a Saint. Application. FRom hence you may further take notice of, and admire the Excellencies of Jesus Christ, in that he is compared to all things that are good, pleasant and delightful; well may he be called wonderful: O! how wonderful, and pleasant is that precious and good Name, Isa. 9.6. that is composed of so many excellent things. 2. This should draw our Hearts towards him, make us love him and delight in him, and long, and desire after him; His Name being as Ointment poured forth; it follows, therefore do the Virgins love thee. Cant. 1.3. 3. This also demonstrates the Excellencies of his Grace; 'tis the Graces of Christ, that make him be compared to Ointment poured forth; his sweet Ointments are, as one observes, his Meekness, Patience, and Holiness, etc. 4. The special Graces of Christ, as appears from hence, are not communicated to all, the holy Ointment under the Law, was only for consecrated Things and Persons, the Elect and holy Priesthood of God, only have the Name of Christ, like precious Ointment, poured out; Christ empties himself only to those golden Vessels, Zech. 4.12. though common Graces are communicated to all. 5. We may from hence infer, how unsavoury all Wicked Men are in their Persons and Services that have not this good Ointment upon them, their Hearts, Prov. 15.8. Prov. 21.27. Lives, and Prayers, and all they do, stinks in the Nostrils of the Lord, being not perfumed by Jesus Christ: The Sacrifice of the wicked, is an Abomination to the Lord. 6. This teacheth us, how to keep our Souls sweet; Sin, the World, and the Devil strives to make them lose their savour. Therefore pray every day for a drop or two of this Ointment to sweeten your Prayers, Meditations, and all your holy Duties; and be sure carry Christ in your Hearts, Lips and Lives, and this will make you lovely, and cause you to shine where ever you come. 7. When you smell of any Perfume, think of this precious Ointment, that perfumes Heaven and Earth. 8. If you are sad and disconsolate, you may know whither to go, 'tis this Ointment that cheers, revives, and maketh glad every drooping Christian. 9 Are you troubled with hardness of Heart, or any swelling Tumour; why then with speed, get some of this mollifying Ointment. 10. Be sure to ascribe all true, softness and brokenness of Spirit to Christ and his good Ointment. 11. He that would be beautiful, must not be without this Ointment. 12. Get store of it, to perfume your Houses, and pray that your Wives and Children may have store of it poured upon them. 13. What a Mercy is it, to have of this good Ointment, by us, and laid up for us, seeing we are so subject to be unsavoury, subject to Wounds and Sores, and other Diseases, which this Ointment cures effectually. Christ the Believers Friend. Cant. 5.16. This is my Friend, etc. CHrist is the Church's Friend, and consequently the Friend of every gracious Soul; a Friend that sticks closer than a Brother; not only compared to a Friend, but he is really so: the Believer can bear Testimony of it by experience. This shows the happy State of the Church, and of all true Christians, Christ is their Friend. Now to take in the sweetness of this Text, 'tis requisite to inquire into the Nature and Property of a true Friend, and true Friendship. A Friend. There are four things to be considered, requisite to true Friendship I. Knowledge, amongst Men, true Friendship cannot be manifested, and maintained without it, etc. 'Tis more than common, 'tis peculiar: speculative Knowledge doth not always bespeak Friendship, for true Friendship repuires peculiar Knowledge. II. Union is also requisite; here can be no true Friendship till the Enmity amongst Men be removed. What Friends were Jonathan and David, they loved one another as their own Soul! Can two walk together except they be agreed? Amos 3.3. III. Intimacy and true Friendship, causeth frequent Access one to the other; this tends to make People to be of one Heart and one Mind. IV. Love and Affection, this layeth the surest Foundation for Friendship. Now to speak to the Nature and Property of a true Friend. I. A true Friend loves heartily; cold Friendship, is the Daughter of feigned Affection; Love is the abundant overflowing of Desire, which cometh to the Party beloved, swiftly and joyfully, but departs slowly and sorrowfully. II. A true Friend is very needful: what Man living, though never so prosperous, but sometimes he wants a Friend? David, though a great Man and a good Man, 2 Sam. 15.37. 2 Kings 4.5. yet his Condition required Friends, and he had them, and prized them, viz. Hushai, and Zabad. The Centurion was a great Man, yet had his Friends, and used them: Luk. 7.6. III. He that's a Friend indeed, will make his Friends Case his own; This did Job, if afflicted, he's afflicted with him; if prosperous, he rejoiceth. Job 16.17. Where Friends are kind in Love, there Sorrow is easily showed. IV. A true Friend, doth what he can to keep up the Honour and Reputation of his Friend; he speaks for him, and acts for him, where, and when he cannot for himself. V. He is most desirable; no wise Man will choose to live without Friends, although he hath plenty of Riches; Man is a sociable Creature, and therefore desires to seek Friendship. VI A Friend indeed will give Demonstration of his Love and Friendship. 1. He'll study his Welfare. 2. He'll speak to promote it. 3. He'll act to effect it. VII. A Friend indeed gives his Friend a room in his Heart; the sight of him is pleasing to the Eye, and the Thoughts of him delightful to the Heart. VIII. A true Friend is always ready to impart his Secrets to those that are his Friends. This is a great reason why Men do so prise Friendship, that they may freely disclose their Secrets, and their Hearts one to another; 'tis a certain note of Friendship to impart Secrets. IX. A Friend will not spare Pains nor Cost, nay, will adventure upon great Hazards, to help him whom he loves. Others may promise what they intent not to perform; but a true Friend if able, will surely perform all, or more than he promises. X. He will not do any thing to the Wrong of his Friend, or justly to purchase his Displeasure, because he prizeth the Love of him whom his Affection runs out after. XI. He loves to be very familiar, and therefore is frequent in sending to, or conversing with him whom he loves; he delights to give his Friends Visits. XII. A true Friend is inquisitive into, and desireth to know the state of him whom he loves; not barely that he may know it, but knowing of it, if in trouble, that he may redress it. XIII. A true Friend will not suffer h●●m he loves to lie under Mistakes or Sin, because he knows 'twill turn to his Blemish and great Disadvantage, and therefore in Love, will tenderly admonish, being grieved to think that he should be so ensnared: and this is according to the mind of God, Leu. 19.17 yea and 'tis according to the desire of the Godly; such Reproofs so given is a great Demonstration of Friendship. Psal: 141.5 XIV. The Counsel of such a Friend is profitable, and should be acceptable, in Prosperity 'tis safe in; Adversity, 'tis sweet; in Sorrow and Misery 'tis comfortable, it usually mitigates Sorrow and augments Comfort. XV. It is the Property of a true Friend, to be much troubled and concerned at the Absence of such whom he loves, and nothing more sweet than the meeting of Friends after long Absence; as appears by Joseph and his Brethren at their meeting, Gen. 45. when they knew one another. XVI. 'Tis a great Trouble to a true Friend to see his Love and Friendship slighted; yet it will not easily withdraw his Love, but labours to pass by many Offences, and Unkindnesses. XVII. A true Friend will not suddenly or easily hear any evil Report against his Friend. XVIII. If he be sensible of any Combinations against him he will speedily disclose it, as Paul's Friends did, touching the Combination of the Jews. Acts 23.14, 20, etc. XIX. A true Friend greatly rejoiceth in the Prosperity of his Friend, and cannot but be troubled at such as would rejoice at his Ruin. XX. He that is a Friend indeed will be faithful; such an one was Jonathan to David. He will not leave his Friend in Straits, that being a Time that calls for his Help: And if he hath any thing committed to his keeping, he will be faithful and careful, he will be true to his Trust, and keep safe that wherewith he is entrusted. Parallel. I. CHrist knows his People, not only with a common, but a peculiar Knowledge; yea, and he hath instructed them into the Knowledge of himself, that they might not only know their Friend, Joh. 10 27 but that they might endeavour to keep up, Joh. 13.18 and highly to prise Friendship with him. II. What a blessed Union is there between Christ and his Peoples? 1 Cor. 6.17. and 'tis of his own procuring; as the Heart of Jonathan was knit to the Heart of David. Even, so and much more is the Heart of the Lord Christ united to his People, Eph. 2.14, 15, 16. compared — for the Love of Christ doth very much transcend the Love of all other; the People of Christ should also have their Hearts knit to him. Cant. 2.14 III. Intimate Acquaintance with the Saints, Christ doth really delight in; and Saints should really delight in it also. 1 Joh 1.7. IU. There's true Love between Christ and his People, which makes those Acts of Friendship very cordial and desirable. I. Jesus Christ is a cordial Lover; as he loves so he speaks, and as he speaks, so he loves; Christ's Love is an abounding and abundant Love to his, he loves freely and heartily, and hath given Evidence of it; and though his Love be sometimes eclipsed, yet 'tis not wholly removed: He having loved, loves to the End. Joh. 13.1. II. Christ is the most necessary Friend, he is of absolute Necessity, 'tis possible, to live comfortable in the World, though a Man hath but few Friends, and to die happily, though a Man hath not one Friend in the World, having Christ; but living and dying without Christ, thou art, and wilt be miserable; Multitudes of earthly Friend and Acquaintance will not, cannot save from Hell, but if Christ be thy Friend, he will. Joh. 17.3. III. This is evidently seen in Christ. The Text tells us, Isa. 63.9. He did not only sympathise with them, but saved them; Heb. 4.15. Zech. 2.8. h●● is said to be touched with the feeling of our Infirmities: whatever Wrong is done to his People, he takes it as done to himself: Acts 9.4, 5. Isa. 51.22, 23. if any raise a Quarrel against them, he will engage himself therein. IV. Such and much better Friend is Christ. The Members of Christ's Spouse have been stigmatised by the Enemy, for Heretics, and many other ways; but Christ hath stood up to vindicate their Wrongs and Innocency; he hath spoken for them, where, and when they could not speak for themselves; he had his Gamaliel in the Council. V. Such a Friend is Christ, most desirable: Phil. 3.8, 9, 10. one that's acquainted with Jesus Christ, esteems his Friendship, So Paul: Who accounted all things but Loss for the Excellency of the Knowledge of Jesus Christ, etc. VI Even so Christ hath given full and perfect Evidence of his Love and Friendship: His Thoughts are about them, Psal. 139.17. Jer. 29.11. nay his Words and Works are all for, and in behalf of his Spouse. VII. So Christ, Isaiah saith, Isa. 40.11. He layeth them in his Bosom; He loves to hear from them, rejoiceth to see them: Cant. 2.14 and indeed a Saint cannot be satisfied short of a room in Christ's Heart: John was said, Joh 13.23. to lie in Christ's Bosom. VIII. Even so doth Christ, and 'tis according to Promise and Experience. To lie in the Bosom of Christ deno●●s Union, Intimacy, Secrecy; Psal. 25.14. this is that which makes Believers so much prize Christ; saith God, shall I hide from Abraham the things that I do? It is Encouragement to Saints to lay open their Hearts to Christ. IX. Herein Christ doth also perform the part of a Friend; for he will neither spare Pains nor Cost, and hath adventured upon the greatest Hazards, and all for the Love he bears to his People; nay he has not put them off with bare Promises, but will perform them to the utmost; he usually out does his Promises. X. Even so Christ doth nothing to injure his, nor justly to provoke them, or purchase their Displeasure; the poor Soul is ready sometimes to think such and such things are against him, as Jacob did in the Case of Joseph and Benjamin. All his actings and out-going towards his People speaks forth his desire of their Love: hence he greatly praises and commends the Love of his Church; Cant. 4.10. How fair is thy Love my Sister, my Spouse, etc. XI. So Christ loves to be familiar, Cant. 5.1, 2. and therefore is frequent in conversing with his people, witness his Word. This Familiarity is kept up by frequent Converse and Visits, Job 10.12. and Christ's Visits are as Cordials to the Hearts of his People. XII. So Christ's desire is to know the State of his People, to the end that he may evermore supply them; not but that he perfectly knows their State, but to make them sensible to declare it, Mark 10.51. as he did to the poor blind Man; even so he will not suffer his People to lie under Sin, because he knows 'twill turn to their Disadvantage. XIII. Even so Christ will not suffer his People to lie under Sin, he knows 'twill turn to their Disadvantage; O how is he concerned when they are ensnared! which doth signify his great Trouble, and therefore gives friendly Reproofs and Admonitions in order to reclaim them; and Believers have found his Reproofs to be peculiar Acts of Friendship: Psal. 119.67, 71. Rev. 3.1, 2. I know thy works that thou hast a name to live, and art dead,— I have not found thy Works perfect before God, etc. XIV. O how profitable is Christ's Comfort! it teacheth them in Prosperity to carry it humbly, in Adversity, to carry it contentedly; in the midst of their Sorrow and Misery it comforts them, Psal. 49.19. Psal. 16.7. Psal. 73.25 this is that which above all things assuageth the Believers Grief: hence it is that Believers so much prise the Counsel of Jesus Christ. XV. Even so Christ loves to hear from his People, and is concerned at their Silence, they are always welcome to him, he takes their Absence unkindly: and afterwards when they come to visit him again with the Acknowledgement of their Miscarriages; O how welcome are they! such a Meeting is on both sides very sweet and pleasant. XVI. Even so it is with Christ, to see his precious Love slighted. Ingratitude is a Sin which is very offensive, it being a Sin against Truth and Justice. Against Tru●●h, for it is in effect a denying of the Kindness received: Against Justice, which calls for a rendering of something back in token of Thankfulness. XVII. So Christ; he doth not (as I may say) take up every evil Report the Devil, Sin, or wicked Men bring against them: Christ will not take Measures by their Information, but by that perfect Knowledge he hath of them, Heb. 12.8. and if they have done amiss, he will reprove them, but gently, for their Profit. XVIII. Such is the Love and Care of Christ to his People, that if any Combination be against them, he will give them seasonable Information of it, for as much as nothing can escape his Knowledge, he being Omniscient, etc. XIX. Christ the Believers Friend, doth greatly rejoice in the Prosperity of his People, which is evinced from his Bounty towards them; See Comforter. he leaves them not without Counsel, without a Guide, without Comforts; but is large in distributing all means of Help to them, as may conduce to their prosperous Supply, and he hath a severe Eye upon such as either help on, or rejoice at their Afflictions. XX. Christ is the Believer's faithful Friend; He hath been abundantly tried, but never failed any that trusted in him. He never left his, but was full of Kindness to them in all their Troubles, not unmindful of those great Concerns, committed to the charge of this their choicest Friend. Having loved his own that were in the World, he loved them unto the end. Joh. 13.1. 2 Tim 4.17. — Yet nevertheless the Lord stood by me, etc. A Friend. I. FRiendship amongst Men is usually occasioned from the Suitableness of the Object: Man with Man is suitable for Association, and this is the great moving Cause of their Friendship; not Man with another Creature, or rarely a King with a Beggar, or a Courtier or Statesman with an illiterate Countryman, as the Subject of his Blessing, or Object of his Delight. II. Usually they apprehend something of Desert in the Person on whom they bestow their Friendship: Either it is deserved by the Good they see in him, or may be requited by the Help they may receive from him; for 'tis possible and usual, for a poor Man to be useful to a rich Man, and the weakest to him that is strong. III. No such Friend hath done so much, but it is known, and may be declared. Christ saith, Greater Love hath no Man than this, that he lays down his Life for his Friend; wherein their Love is plainly seen, and may be comprehended. IV. The best natural Man may sometimes forget his Friend, either through a multitude of Business, Encumbrance, or weakness of Memory, during which time he may suffer much. V. Such a Friend knows no more of his Friend's Condition than is revealed to him, neither is he able to pass right Judgement respecting him, as in Job's case, therefore cannot reach the Heart with Comfort. VI Such may be thy Condition, that thy best Friend may not know how to help thee, though willing, such may be the Affairs thou art to manage. VII. Tho a natural Friend may know what will help thee, yet it may not be in his Power to help thee. The tender Mothers in Judah and Jerusalem, their Bowels moved for the starved and languishing Babes of their own Bodies; and they knew that Food would have succoured them, but 'twas not in their power to procure it. VIII. These natural Friends may be removed from thee, or thou from them, and so thou mayest be left destitute, and this Friendship come to an end. Many have been clapped up in a Dungeon, and sequestrated from their dearest worldly Friends, therefore they are uncertain at best; however, if no Dungeon, yet Death will separate them. IX. Natural Friends may be made unable to perform their Promises. A real Friend, through an overheated Zeal, doth sometimes outbid himself, and is not able to make good his Word; which lays a Man under great Disappointments. I relied on my Friend's Promise, but he hath failed me. Nay, a Friend, when he promises, may at that time be able to make good his Promise, but some strange Providence may suddenly disable him. Disparity. I. BUt Christ grounds not his Friendship here, there being in fallen Man no Suitableness of Association; Man being polluted, Angels might be thought much more suitable: But 'tis Love and free Grace, that notwithstanding there was nothing desirable in fallen Man, he being altogether sinful, and so not suitable for Association▪ yet Jesus Christ hath made choice of Man, Heb. 2.16. and is become his true and faithful Friend. II. But Jesus Christ grounds not his Friendship on this Bottom; for fallen Man is altogether undeserving; nothing that was in them could be the Cause of his Friendship, but merely his own good Will and Pleasure, Man being utterly unable to requite his Love and Kindness, or to give any thing to him in requital; so that it is undeserved Friendship. III. But Christ hath done so much for his People, as is not known, 1 Joh. 3.1. 1 Cor. 2.10 Rom. 5.5, 6. nor can be conceived; and all this when they were Enemies. If it be considered what he did for them before Time, what he hath done in Time, and what he hath prepared for them in aftertimes, it will appear that there is no such Friend as Christ, who entertains all his with eternal Mansions Glory. IU. But this Friend will never forget thee, wherever thou art, Isa. 49.15, 16. Heb. 13.5, 6. Psal. 40.17 though never so remote; let thy Condition be what it will, he is ever mindful of thee, and of his Covenant. What God said concerning the Temple that Solomon built, Christ saith the same to his People: Mine Eye and my Heart shall be on them perpetually: 1 King. 9 3 Mat. 28. ult. Lo I am with you always to the end of the World. V. But Christ knows our Conditions, and can pass right Judgement concerning us, and can reach our Hearts to comfort and support them. He knows the Ways I take, saith Job. He is a Soul-Friend, Job 23.10 he it is that teacheth the way to true Happiness, and adorns the Soul with Grace; that's the Friend to be desired. VI But Christ can take right measures of thy Condition, and knows always how to help thee; 2 Pet. 2 9 He is never at a loss how to help his People; He knows how to deliver thee. There are none of thy Affairs too hard for Jesus Christ to manage. VII. As Christ hath Wisdom, so he hath Power: Mar. 28.18, 19 Acts 8.10. All Power in Heaven and in Earth is given unto me. What was sinfully said of Simon, This Man has the great Power of God, may be righteously and truly said of Christ. 1 Cor. 1.24. O here's a Friend indeed, that knows in every state how to relieve thee. We may weep and mourn over our dear Friends, that are in Sorrow and Misery, Joh. 11.33 as they did over Lazarus in the Grave, and as the Women did over Dorcas, when they were not able to help: So thy Condition may be such, that thy dearest Friend may say of thy Help, as the Depth and Sea said concerning Wisdom, 'Tis not in me. O b●●t 'tis to be found in this Friend Jesus Christ: He hath given sufficient Proof of his Bowels of Pity to his People, and of his Wisdom and Power in their greatest Straits. VIII. But this Friend of Believers nothing can separate from them, no, not Death itself, for he is immortal. Rom. 8.33 Acts 16.25, 26. Was not Christ with Paul and Silas in Prison? O how sweet is the presence of a dear Friend in Trouble! Alas! Walls and Guards may keep off other Friends, but nothing can keep or hinder Jesus Christ from coming unto his People. IX. But Christ is able to make good his Word to the utmost; he never out-bids himself. Who was ever laid under any Discouragement or Disappointment, that trusted in Him? In all Changes, in all Providences, Christ is the same. Thou mayest commit great Concerns into the hands of thy supposed Friend, and he may fail thee; nay, into the hand of thy real Friend, and yet be uncertain of Security; Fire may destroy, or Thiefs may rob him, so that being empoverished, he cannot make good what he received: But Christ cannot, nay, will not disappoint thee. Application. I. IS Christ a Friend, such a Friend? then how greatly doth it concern poor Souls to make sure of this Friend! Doth not Self-Interest lead Men to seek for Friendship, and as much as in them lies, with such as are likely to do the part of a Friend? etc. II. Doth not this reprove the Ignorance and Folly of those that slight and reject this great and good Friend? How many, instead of seeking his Favour, are in Friendship with the World, and their Lusts, and by their wicked Practices are bidding defiance to him, as though neither his Favour nor Frowns were to be regarded? III. It shows the miserable Condition of those that are unacquainted with him; He is the Soul's Friend, and it calls aloud upon them, Job 22. 2●●. to be acquainted with him. IV. Is Christ thy Friend? then here's a sure Ground of Comfort; you can never want, that have such a Friend, so loving, so sympathising, so necessary, and so suitable; a present, a constant, a careful Friend; yea, a Soul-Friend; a wise, a powerful, a faithful, immortal, and everlasting Friend! This is a Friend indeed, an honourable Friend, Job. 11.42 that is in favour with God, who never had his Suit denied! V. Is this thy Friend? O then, 1. Bless God, that hath raised up such a Friend for thee, and made thee acquainted with him. 2. Prize and love this Friend dearly. 3. Visit him often, tell him all the Secrets and Grievances of thy Heart. How sweet is Communion with him! Psal. 142.2 Prov. 18.24. 2 Chron. 24.22. 4. Be not ungrateful to him, be not like Joash, who forgot the Kindness of his Friend! May it not be justly said to some, Is this thy kindness to thy Friend? O 'tis sad to abuse the Kindness of such a Friend. 5. Trust your Friend, take him at his word, question him not, he is faithful. 6. Have no commerce with his Enemies, but keep close and faithful to him in every Condition. Achitophel dealt treacherously with David, do thou not so with Christ. 7. Publish and declare what a Friend thou hast, endeavour to get Sinners acquainted with him. 8. Be sure let nothing part thy Friend and thee: Prise his Presence, dread his Frowns; follow his Doctrine and Examples, that it may be known that Christ is yours, and you are his. Let your Light so shine before Men, that they may see your good Works, and glorify your Father which is in Heaven. Mat. 5.16. Christ is the only Friend. A true Friend is tried in a doubtful matter. Christ hath laid down his Life for Believers; what is more difficult to Nature than Death? Christ the Rose of Sharon. Cant. 2.1. I am the Rose of Sharon. IT is Christ that speaks these words, it becomes not the Spouse thus to commend herself; saith Solomon, Let another, and not thine own Lips praise thee. The Lord Jesus elegantly expresseth his own Excellency, Prov. 27. ●● by comparing Himself unto a Rose, the Rose of Sharon. Metaphor. I. A Rose is the Offspring and Fruit of a good, though seemingly dry Root. II. A Rose is a beautiful Flower, very pleasant and delightful to the Eye, of different Colours, red and white, and in some curiously joined and intermixed together, red and white; shows an excellent Complexion, and makes up a perfect Beauty. III. A Rose is a fragrant and sweet Flower, it yields a most excellent and odoriferous Scent. This may not hold true of every sort of Roses, but 'tis such an one Christ compares himself unto. IV. The Rose is a useful Flower, it is full of Virtue. 1. Roses distilled, afford a most sweet cooling Liquor, good against intemperate Heat; it gently qualifies Choleric Exhalations, Hieron. Trag. lib. de S●●irp. refreshes the Spirit when sad, etc. and is good for the Eyes. 2. Being conserved, and otherwise made use of and applied, they are very cordial and medicinal: Their Use in Physic, saith an eminent Writer, Hieron. Trag. words are too few to express. V. The Rose is called by Naturalists the Queen of Flowers, none being to be compared to it. VI The Roses that grew in Sharon, were the best and chiefest of Roses; they were singular in Beauty and Property. VII. The Rose of Sharon signifies in Greek the Flower of the Field, Sharon being a Place or Plain wherein King David's Herds and cattle were fed. 2 Chron. 27.29. Roses that grow in a Field, are not planted by Man, and indeed do lie open to Beasts, to be spoiled, plucked to pieces, or trodden down. VIII. The Roses of Sharon were free; Persons might have access to them, when they could not to other Flowers, that were in close and secret Gardens. IX. Roses, and other delightful Flowers of the Field, are the Beauty and Glory of the Field, they cloth the Grass. X. Sharon was a Place (as we said before) of Pasture, a Place of Feeding, where the Flocks used to rest, a very fruitful Valley. XI. The Rose yields a very precious Oil, good in divers cases. Parallel. I. CHrist, touching his humane Nature, is the Offspring of David, or a Branch out of the Stem and Root of Jesse. Isa. 11.1. II. Christ is said to be white and ruddy. Cant. 5.10 Some understand thereby his two Natures, by the white his Divinity, by the red his Humanity: The one denotes his natural Purity and Innocency; the other, his bloody Agony and Suffering for our sakes; hence said to be red in his Apparel. Isa. 63.2. No Object so delightful to the Eye, as Jesus Christ is in his Humiliation, crucified for our Sins; in his Exaltation, appearing at the Father's right-hand for us. True and evangelical Sights of Christ delight the Eye, and ravish the Soul of a Believer. Christ is a perfect and complete Beauty. III. Jesus Christ yields a most fragrant and lovely Savour. See Precious Ointment. What is so sweet and refreshing to the spiritual Senses of the Soul, as the Merits and saving Graces of Christ? His very Name is as precious Ointment poured forth; Cant. 1.3. He is the Savour of Life unto Life to them that believe. IV. The Lord Jesus is excellent for Profit and spiritual Virtue. 1. Being crucified for our sakes, what precious Virtue, what Soul-mollifying Water of Life does he yield us? good against all Choleric Heats and Exhalations of the Heart and Flesh, making the furious and impatient Man, gentle, meek, and humble; refreshes the Spirit of a Saint, when dejected, and under Temptations; and is exceeding good to open the Eyes of the Understanding. 2. Jesus Christ, laid hold on by Faith, and the Virtue of his Blood applied and kept in the Soul, will prove a Sovereign Cordial at all times. The medicinal Properties of this Rose of Sharon, for the healing the Distempers of the inward Man, words (I may well say) cannot express. V. Jesus Christ infinitely excels all others, whether Angels or Men; none are to be compared to Him. He is the Head, the Flower, and Glory of Things in Heaven, and of Things on Earth, whether Thrones or Dominions, Principlaities or Powers. He is fairer than the Children of Men, the chiefest among Ten Thousands. Psal. 45.2. Cant. 5.10 VI There is nothing eminent and refreshing in any Creature in a natural way, but it is supereminent, and infinitely more in a spiritual way in Christ. Christ is singular, touching the Unity of the two Natures in his Person, singular in his Incarnation, in his Humiliation, in his Conquest and Exaltation, etc. VII. Jesus Christ was not planted by Man, but by the hand of the Father; and when brought forth into the Field of this World, how open did he lie to evil Beasts, such as Herod and the Jews were? how was he plucked to pieces, as it were, and trodden under their Feet? He was laid open to almost all manner of Sorrow and Suffering. Isa. 53.2, 4.5. VIII. Jesus Christ is free for all poor Sinners, Isa. 55 1. Rev. 22.1. whoever will may come and take the good and gracious Virtue, and Soul-refreshing Blessings that are in Him. He is a Fountain opened. Ze●●h. 13 ●●. The Good that is in God is no other ways communicated to Mankind, but in and through Him. IX. The Son of God is the Beauty and Glory of Mankind, by assuming of our Nature into Union with himself. 'Tis He who is the Crown of Mortals, sitting in Glory at the right hand of the Majesty in Heaven. X. Christ is to be found in green Pastures, in his Churches, where his Word is truly preached, and Sacraments are duly administered: Psal. 23.2. He leads me in green Pastures. XI. Jesus Christ affords a very precious Oil, called the Oil of Gladness, which is of a most Sovereign Virtue. See Oil. Metaphor. I. A Rose is only pleasant and grateful to the external Senses. II. A Rose can be had but in one Season of the Year; you may look for a Rose in the Winter, and find it not. III. The Rose is a very fading Flower; the Naturalists tell us of some that seem to wither in their budding; all their Beauty and sweet Savour passeth away. IV. A Rose may be taken, presented, given, and received, by an human Hand. V. One Person can but have one and the same Rose entirely to himself at one and the same time. Disparity. I. JEsus Christ delights and gratifies the spiritual Senses of the Soul. II. Jesus Christ, this Rose of Sharon, may be had at any time of the Year, in Winter as well as Summer. The Soul meets with him rather in Adversity, than in Prosperity. III. Jesus Christ is a Rose that never fades, he remains in his full Beauty and Glory throughout all Generations, he never loses his Savour: If he does not smell so sweet to our Senses, 'tis because our spiritual Senses are decayed; the Cause lies in us, not in him: Jesus Christ, Heb. 13.8. the same yesterday, to day, and for ever. IV. Jesus Christ is taken, presented, and given by a divine hand, viz. the hand of God himself: God so loved the World, Joh. 3.16. that he gave his only begotten Son, etc. And he is not otherwise received but by Faith, the spiritual hand of the Soul. V. Jesus Christ, the Rose of Sharon, is of such a Nature, that Thousands may have him entirely to themselves, as if but one only had him, and this at one and the same time. Inferences. 1. IF Jesus Christ be the Rose of Sharon, so sweet and lovely a Flower; let me advise all Ladies and young Virgins, and others, who delight in Flowers, above all to get this Rose; you never found the like in all your Lives; none so sweet, nor yields such a fragrant and odoriferous Smell as Christ doth: Nay, and more than that, 'twill be a glorious Ornament unto you, 'twill make all good and gracious Ones in love with you. 2. Moreover, this shows us, that most of the Men and Women in the World have lost their Smell, their spiritual Senses are gone; they can find no such Savour in Religion, no Sweetness in a reproached, persecuted, and crucified Jesus; no Delight in Ordinances, Prayer, hearing the Word, nor in Sacraments. 3. Labour to be stored with the Conserves, and precious Virtues of this Divine Rose; prise the Distillation of it. You love to wash in Rose-Water, 'tis very grateful and pleasing to you; come then and wash in the sweet and fragrant Water of the Rose of Sharon; let Heart and Hands be washed in it. It will not only cleanse away the Filth, but will supple and heal all the Wounds and Bruises of your diseased Souls. If you wash in the Water of the Spirit, that flows from a crucified Christ, it will make you a sweet Savour in the World, your Conversations will be of a fragrant Scent. 4. Besides, it shows how happy they are that have got Jesus Christ; and what Fools Men of the World are, who slight and disesteem him. They prise the Thorn and Briar, the pricking Pleasures and Profits of the World, above the Rose, the lovely Rose of Sharon. 5. You that are God's Children, that have had the sweet Scent of the Rose of Sharon, value him above your chiefest Joy; account him (as indeed he is) the Rose and Diadem of your Souls; bear him not only by an outward Profession in your Breast, but take down the sweet-smelling Savour of his Grace into your Hearts. Ye can never overvalue Christ. On the Rose of Sharon. IF Nature such a Magazine discloses, Of artless Beauty in our common Roses, As does the Pencil's Artifice outvie, Commanding notice from each curious Eye: Whose Sense-refreshing Fragrancy does yield Perfumes, enriching the enameled Field: Sweetening the ambient Air, to entertain With Balmy Odours, the invading Train Of flaunting Gallants: Does to each distribute A lovely Nosegay, as a Vernal Tribute. Yet 'tis but fading: With the Sun's uprise Unfolds its Bud, and in the Evening dies. What shall we say to this Illustrious Bud, This Rose of Sharon! Language never could Express its Glories, Glories that excel! In Beauty peerless, uncompared in Smell! No Myrrh, no Cassia, nor the choice Perfumes Of bruised Spice, or Oriental Gums, Breath equal Sweetness! All the Flowers that be Tinctured with Nature's rich Embroidery, Yield Him the chief Preheminece: Then let Each Soul make haste our Sharon's Rose to get. In Him is Life, we perish if we taste not: In Him are Joys, eternal Joys that waste not. Christ an Advocate. 1 Joh. 2.2. We have an Advocate with the Father, Jesus Christ the Righteous. ADvocate, in the Greek (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is one called or retained to speak or plead for them who have Indictments against them, or otherwise were impleaded in any Court of Judicature, and entreated to favour another in Judgement, and Intercessor. Advocate. I. AN Advocate is, or aught to be a wise and learned Person, in a Court of Judicature, because entrusted with weighty Causes. II. Advocateship is a relative Office, one related to a Judge and Court of Judicature. III. An Advocate belongs to the Law, which is to be his Rule, in all his Practice. IV. An Advocate is legally called and appointed to his Place and Office. V. An Advocate undertakes Causes when they are brought to him. VI An Advocate pleads all Causes that he undertakes; for he undertakes them to that very end. VII. An Advocate undertakes the Weight of a Cause, and knows how far it will prevail if well managed. VIII. An upright and just Advocate is faithful to his Client, and will not betray his Cause to his Adversary. IX. An Advocate gives Counsel and Advice, puts into a way and Method, how to improve a Cause when carried. X. An Advocate is tied up to Customs and Rules of Court, which he always observes, that he might please and not offend. XI. An Advocate usually speaks Comfort to his Client, especially if the Cause will bear it. XII. An Advocate can use freedom of Speech, and speaks boldly to the Judg. XIII. An Advocate knows the fittest time to manage Business, and every thing is beautiful in its season. XIV. An Advocate hath the Judge's Ear more than those that are but standers-by, that may be somewhat concerned in a cause; but the Judge listens to him, because he expects him to speak to the purpose, who hath Authority so to do. XV. An Advocate gives free access, and is ready to be spoken with by all Persons that have any Business with him. XVI. An Advocate undertakes high and desperate Causes, he refuseth not to speak for Men greatly obnoxious to the Law, he sticks not sometimes to plead the Cause of Traitors, where the Law admits of a legal Plea, though in very great danger of their Lives, by reason of the grievous Crimes wherewith they stand charged against their Prince. XVII. An Advocate is much honoured by the Judge in all his Replies, sometimes gives him the title of Brother. XVIII. An Advocate knows much of the Judge's mind, being skilled in all the Rules that he judgeth by, and is well acquainted with his Nature and Disposition. XIX. An able, eminent and learned Advocate, fears not being overmatched when he knoweth he hath Law and Reason on his side. XX. A good and worthy Advocate is of so noble and generous a Disposition, that he will plead the Cause of the Poor out of Pity, rather than they should miscarry. XXI. An able Advocate doth, and that not seldom, carry Causes that are very doubtful to others. XXII. An Advocate is careful to keep up the Honour of the Judge and Laws, because the Contempt thereof proves of ill Consequence. XXIII. A good Advocate is always very diligent, and mindful of his Client's Concerns. XXIV. A good and able Advocate is very successful, in carrying on many Causes. XXV. A good Advocate is concerned when a Cause is lost through the Client's fault, because he would not make use of an Advocate. XXVI. A good and wise Advocate will not undertake all Causes; there are some Causes so highly foul, that they are not in the least hopeful; Matters are gone too far, and have stayed too long, they are past remedy. XXVII. A wise and honourable Advocate lieth fair for Preferment, viz. In some space of Time to be a Judge himself, when his Work and Business of Advocateship ceaseth. Parallel. I. CHrist is a wise and learned Person, In whom are all the Treasures of Wisdom and Knowledge; Col. 2.3. The Lord God having given him the Tongue of the Learned, etc. Isa. 50.4. II. The Lord Jesus is related to God, and the high Court of Heaven, the Man that is God's Fellow; Zeck. 13.7. Psal. 80.15. The Man of his Right-hand, made strong for himself. III. Jesus Christ was born and constituted under the Law, Gal. 4.4. and made it his Rule in all Cases, would not vary in the least from what God had required or enjoined therein. IV. Jesus Christ took not this Place and Office upon himself, Heb. 5.4. but was called and appointed to it by God, as Aaron was to the Priesthood. V. Christ doth undertake Causes for any, if they come to him: If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous; Who is the Propitiation for our Sins, 1 Joh. 2.1, 2. and not for ours only, but for the Sins of the whole World. VI The Lord Jesus pleads all Causes that he undertakes, did it when here on Earth, Holy Father, Joh. 17.6, 11. keep through thine own name, those whom thou hast given me, etc. Thine they were, etc. they have kept thy Word. Father forgive them, they know not what they do: Luk. 23.34. VII. Christ knows the Weight of every one's Cause, and knows how far it will go if well managed; He knows who will carry the Cause, and who will lose it: he that relies upon him alone by a lively Faith, in a way of Holiness and new Obedience, is certain of the Cause, when all others are like to miscarry: He that believeth and is baptised, shall be saved; but he that believeth not, shall be damned: Mark 16.16. VIII. Jesus Christ being Justice itself; will be faithful in all Causes wherein he is entrusted; he is not only called Jesus Christ the Righteous; but he did as a due Proof thereof, 1 Joh. 2.1. Mat. 4 8. refuse the tender or offer of the whole World, for the sake of Sinners, rather than he would betray his Trust, or yield up the Cause of Men's Souls into the hand of their cruel Adversary the Devil. IX. Jesus Christ the wonderful Counsellor, he sets his People in a hopeful way and Method to improve a Cause, when carried against an Adversary: Go thy way and sin no more, Isa. 9.6. Joh. 5.14. lest a worse thing come unto thee, etc. X. Christ did nothing of himself, but what he received from the Father; he is a strict Observer of all Rules of Righteousness, so as to lead at all times in the Ways thereof, Joh. 12.49. Prov. 8.20. and in the midst of the Paths of Judgement; and that he might appease the great Judge in all things, he came up to the demands of Justice, and answered the Law, and now pleads the Merits of his own Blood in the Court of Heaven for us. XI. Jesus Christ outdoes all Advocates under Heaven in all things, for he speaks so as never Man spoke like him; Joh. 7.46. Joh. 14.13. He bids them ask what they will, and he will do it for them: Ask and it shall be done, Joh. 16.24. that your Joy may be full. XII. Christ most fully answers to this, where he saith, Father, Joh. 17.24. I will that those whom thou hast given me, be with me, where I am, that they may behold my Glory, etc. XIII. The Lord Jesus knows the fittest times to manage Business, on the behalf of Souls, there is an acceptable time for him to be heard and to do his Work; when Satan tempts, when he desires to sift, when he accuses to God, as in the Case of Job, when Provocation is given and the Enemy lays Siege against the Soul; then is a fit time for our Advocate to work; this Christ is well acquainted with, Simon, Simon, Satan hath desired to have thee, that he may sift thee as Wheat: Luke 22.32. but I have prayed for thee, that thy Faith fail not, etc. XIV. Christ hath the Ear of the Heavenly Judge, because he always speaks to the very life of the Cause. He was heard in all things, and at all times: I know that thou hearest me always: Joh. 11.42 He only is authorized to plead for poor Sinners. XV. Jesus Christ invites all that are weary and heavy laden, Mat. 11.28 to come to him for Rest, with a Promise of free access, Whosoever comes to me, I will in no wise cast out: Joh. 6.36. XVI. The Lord Jesus, this wise and able Advocate hath undertaken desperate Causes, such as Mary Magdalen a great Offender, Peter a great Backslider, Paul a great Blasphemer and Persecutor. The Gentiles that were Thiefs and Idolaters, by the Fall: desperate was the Cause of all he undertook: 2 Tim. 1.13. Joh. 17.20. Isa. 53.12. I Pray not for these alone, but for all that shall believe on me through their Words: He makes Intercession for the Trangressors. XVII. Christ is very much honoured by God, he calls him his Fellow, and will have all Men honour the Son, even as they honour the Father. XVIII. Jesus Christ knows much of the mind of God, being skilled in all the Laws, Natural, Moral, and Evangelical, well understands his Nature and Disposition, being always by him, Prov. 8.30. and as one brought up with him, Joh. 1.18. being daily his delight, etc. so near and familiar that he lay in his Bosom. XIX. Jesus Christ had unspeakable Confidence, in so much that he feared not to appear amongst great and learned Doctors in the Temple, Luk. 2. ●●. hearing them and ask them Questions, to the Astonishment and Amazement of all them that heard him; He appeared too mighty and learned for all the Pharisees, Sadduces, and Priests of the Jews. XX. The Lord Jesus stands not on Fees, or Gratuities, for indeed none are able to give unto him a Reward for his Work, Rom. 11.35. Isa. 55.1. but he acts on the same terms that God gives Wine and Milk, and that is, without Money, and without Price. Whosoever will, may come, and take his Counsel and Advice, Water of Life freely: Luk. 1.53. He hath filled the Poor with good things, but the Rich he hath sent empty away; Their Cause falling to the ground. XXI. Christ did frequently, when on Earth, and since his Departure into Heaven, carry Causes doubtful to others: He carried the Cause in a great Trial against Satan, who made strong Attempts against him, Mat. 4.3▪ 4, 8, 9 Rev. 5.5, 6. Rom. 5.7. Gal. 3.13. after he had fasted forty days. And when none was found worthy to open the Books, and unloose the Sea's, and look thereon, at which John wept, The Lion of the Tribe of Judah prevailed. In due time Christ died for the Ungodly, he hath delivered us from the Curse of the Law, being made a Curse for us. XXII. Jesus Christ is watchful to keep up the honour of God and his Laws, because the Contempt thereof would prove of ill Consequence; I honour my Father, I have glorified thee on Earth; Joh. 17.4. Not one jot of the Law shall fail; think not that I came to destroy the Law, etc. Rom. 3 26. He answered the Demands of it, that God might be just, and the Justifier of those that believe in Jesus. XXIII. Christ is very diligent, never guilty of any Neglects in acting for his People; he went about doing Good, pleaded often, pleaded strongly, with Crying and Tears, used mighty and prevailing Arguments with God, on the behalf of his Flock on Earth; pleads for great things for them, for the holy Spirit, for divine Protection, Union, and for their safe Conduct to Heaven: Father, Joh. 17.17, 21, 24. I will that all they whom thou hast given me, be with me where I am, that they may behold my Glory. XXIV. Jesus Christ is successful, he hath carried many, yea multitudes of Causes for his People; nay, indeed it may be said, when did he miscarry? what Cause was lost when the Sinner did sincerely and in good earnest engage him? he carried the Cause for poor Peter, to the preventing his utter Destruction; he prevailed for the Protection of God to the twelve Apostles, that continued with him; He pervailed for the sending the Comforter, when he went away; he carried Paul and the suffering Saints away Conquerors; hath made us more than Conquerors: Rom. 8.38. He manages effectually all the Affairs of his Elect throughout all the Earth. XXV. Jesus Christ is greatly grieved, to see Men miscarry in the great Cause of their Souls through their own neglect, because they did not, they would not come to him, retain him, make use of him; Joh. 3.40. Luk. 19.41, 42. Mat. 23.37. He drew near the City, He beheld it, and wept over it. O Jerusalem, that thou hadst known, even thou in this thy day, the things that belong to thy Peace! But now they are hid from thine Eyes; their Cause was irrecoverably lost, because they would not come unto him. XXVI. Jesus Christ will not take the names of some into his Lips, he leaves them wholly to themselves, to stand or fall; saith of them, as once it was said of Ephraim, Let him alone; such are the hardened Hypocrites and Reprobates, horrible Apostates, the Blasphemers of the holy Ghost, of these it may truly be said, as in Eccles. 4.10. woe unto him that is alone; and they may say of themselves, The Harvest is past, the Summer is ended, Host 4.17. and we are not saved. God hath sworn in his Wrath against some, that they shall not enter into his Rest; and Christ will neither plead nor pray for them; Jer. 8.20. He will take no foul Cause into his pure Breast, but clearly leaves them out of his Intercession and Advocateship: I pray not for the World, &c, Joh. 17.9. XXVI. The Lord Jesus is the wisest and honourablest Advocate that ever was, and therefore is the undoubted Heir to Preferment; yea, to the greatest of Preferments, He being appointed the Judge of all the World, Acts 10.42. Joh. 5.22. by a former and unalterable Decree: Him hath God ordained to be the Judge of the quick and dead; God judgeth no Man, but hath committed all Judgement unto the Son; He hath appointed a day, Acts 17.31. in which he will judge the World in Righteousness, by that Man whom he hath ordained, etc. Advocate. I. AN Advocate here below, is concerned but for a few Clients, cannot serve many, much less all that need an Advocate to plead their Cause for them. II. An Advocate here below, is but of short standing, comes in an hour and goes out in an hour, the Eldest are but of yesterday and of small Experience. III. An Advocate here below leaves his Clients doubtful, because they know not how a Cause will go before Trial. IV. Some Advocates here below do more often miss than carry Causes, and many of them lose more Causes than they gain. V. An Advocate may carry a Cause here below, and there may lie an Appeal against it in some of the superior Courts, as the Court of Chancery, etc. The Cause may be carried for a Person in one Court, and lost in another. VI An Advocate in these lower Courts, though he be an able Man, yet he may be overmatched and outdone by others; it being a Rule in most Cases, Not one so good, but he may find his Equal, etc. Disparity. I. JEsus Christ is an Advocate for his whole Church, all may come and make use of him; I pray not for these alone, but for all them that shall believe on me through their Word: Whosoever comes, Joh. 17.20. none is refused, that hath an Appeal to make to the great God, who is Judge of all the World, etc. II. But Christ this great Advocate of Souls, who appertaineth to the high Court of Heaven, is of long standing and great Experience, possessed the Place of an Advocate from the Fall; nothing can surpass his Cognizance, he stood before the Ancient of days, in the days of Noah, Daniel, Job, etc. III. But Jesus Christ knowing all things relating to the Judgment-day, gives assurance to his Saints, before Trial, it shall go well with them: He that seeth the Son and believeth in him (hath the Cause) hath eternal Life, and shall never come into Condemnation. Joh. 5.24. Rom. 8.1 IU. But Christ, this high and holy, this great and good, this wise and just, this true and righteous Advocate, carries every Cause he undertakes. He will not undertake any Cause, to plead effectually, but the Believer's: He will not speak a word for the Sons of Belial, that will not submit to his Laws: I pray not for the World, but for those thou hast given me. Joh. 17.9. For those that willingly submit to his Laws, he is successful to a Wonder; whatever he desires is done for them, his Prayers being always heard. V. But the Lord Jesus, the Church's Advocate, makes sure Work; when He carrieth a Cause, it's done in the highest Court itself, from whence there is no Appeal. Every Cause that Christ carrieth, is, like the Laws of the Medes and Persians, unalterable, and like the Covenant, 2 Sam. 25.4, 5. Luk. 10.42 ordered in all things, and sure; it is as the good Part Mary chose, that shall never be taken from her; neither Men nor Devils shall be able, by Fraud nor Force, to take it away from them. 'Tis God that justifieth, who is he that condemneth? Rom. 8.33, 34. 'Tis Christ that died, yea, rather that is risen again, who also maketh Intercession for us. VI Christ hath no Match or Equal, but he very much transcends all his Opposites. Beelzebub hath had a great Name, but he is nothing to Jesus; Christ makes him fly before him, and fall like Lightning. He hath an awful Majesty in his words, that if he doth but say, Mat. 4.11. Zech. 3.2. Get thee behind me, Satan, The Lord rebuke thee; Satan shrinks off shamefully: He dares not, cannot stand before this powerful Advocate. Application. I. BEhold the marvellous Goodness of God, that he should (in mere Mercy to us) appoint such an able Advocate, to whom the very Angels themselves are inferior, in point of Wisdom, Power, Office, and Honour. Job 38.7▪ 1 Pet. 1.12 Those Sons of the Morning shout for Joy at his Appearance as an Advocate, and pry into the Mystery of his honourable Work. II. There is great Encouragement to come to this Advocate: God invites Men to come to Christ for advice, and to take his Counsel: Mat. 3.17. This is my beloved Son, hear Him. He is not concealed in some secret Chamber, where he cannot be found, but stands at the opening of the Gates, Prov. 1.20, 21, 22. Isa. 49.6. at the Place of the chiefest Concourse. God hath given him to be a Light to the Gentiles, and his Salvation to the ends of the Earth. Whoever believingly and in truth desires to have him for their Advocate, my have access unto him, and have their Cause undertaken, pleaded, and effectually managed by him, who is the Judge's own Son. The Motives to this Duty are many. 1. When poor Sinners come to this holy Advocate, they are kindly embraced. 2. They have their Work readily undertaken, they are not tired out with Delays. 3. They have it very carefully managed; the Cause is not lost, nor suffered to fall to the Ground, for want of prudent and careful Management, etc. 4. It is a great Case, that cannot safely be trust in any other hand, it is about a Title to an Inheritance, wherein if a Man miscarry, he is utterly undone, yea, utterly undone to Eternity. 5. Their Cause is admitted of, and undertaken, without Fees or any kind of Charges; He will do all freely without Money. 6. There is much Peace, Satisfaction, and Security in it. A Man that hath committed his Cause to this Advocate, may sleep in Peace, go about his Business in Comfort; neither need he in the least doubt or fear of what will follow, for there was never any one that trusted in him confounded or put to shame. There was never a Cause left by any Man, to the wise Counsel and Management of this most powerful and holy Advocate, but it carried the Day. He is not only able to save, but able to save to the utmost, Heb. 7.25. not only some, but all those that come unto God by him, seeing he ever liveth to make Intercession for them. III. Who then would refuse coming to Jesus Christ, or neglect to make use of this Advocate? IV. It also shows us the Cause why Men perish, and miss of God's Favour, and lose eternal Life: It is not for want of free Tenders of Grace, or because there is no Advocate to plead for them; but it is because they will not open at his Knock, nor take his Counsel, etc. They will not come unto him, Joh. 5.40. that they might have Life. Last; Let all Saints, who through Satan's Temptations have been overcome, and have sinned, and wounded their Consciences, remember, that there is an Advocate for them with the Father, 1 Joh. 2.1, 2. Jesus Christ the Righteous. Christ an Apostle. Heb. 3.1. Consider the Apostle and Highpriest of your Profession, Christ Jesus. AN Apostle signifies in the Greek one sent; and it hath something peculiar to it, to distinguish the Office from other Offices, appertaining to the Gospel, and the Church: for though John Baptist was one sent, with many others, yet were they not called Apostles, but dignified by some other Names, Titles, or Epithets; as Forerunner, Disciple, and Servant of the Church, etc. Now inasmuch as one Rank and Order of Men have this Title given them, and by it are distinguished from others concerned in Divine Service, we may suppose it to signify their Commission and Qualification for their designed Work; which Commission, Qualification, and designed Work, seems to be comprehensive of these three things, viz. 1. Immediately sent; 2. Marvellously inspired; 3. The Master-Builders of the Gospel-Foundation for the Christian Religion. That all these are declared and set forth concerning Jesus Christ, is evident. Therefore in that Christ is here called an Apostle, it must or may signify, that He was sent after a higher and more extraordinary manner than common Messengers. An Apostle. I. AN Apostle was immediately sent by Christ. II. The Apostles, In pursuit of their Commission, went up and down preaching the Gospel, etc. III▪ The Apostles had Christ always with them in their Work, in an extraordinary manner. IV. An Apostle was to bear witness to the Truth, and to Christ's Name. V. The Apostles were to open Mysteries that had been kept hid. VI The Apostles were endued with Divine Power to do Wonders and mighty Works. VII. The Apostles were to take care of the Church whilst they lived, and after their Decease Paul had the Care of all the Churches upon him: He sent for the Elders, Acts 20. and gave them charge, etc. St. Peter took care, that after his Decease the Churches might be secured from Danger. VIII. The Apostles had a Dispensation committed to them, from which they were not to depart. A Dispensation of the Gospel is committed to me. 1 Cor. 9.17 Woe is me, if I preach not the Gospel. They also ordained other Ministers. IX. The Apostles went through good and evil Report unweariedly, 2 Cor. 6.8. till they had finished their Course, and then committed themselves to Him that judgeth righteously, in expectation of a Crown of endless Glory: Henceforth is laid up for me a Crown of Righteousness, 2 Tim. 4. etc. Parallel. I. CHrist Jesus was immediately sent by God: He came not of himself, but the Father sent him. II. Christ Jesus went about preaching the Gospel, doing Good, Acts 10.38. and healing all that were oppressed. III. Christ Jesus was not alone, Joh. 8.16. but the Father was with him. God was with him in an extraordinary manner, beyond what he ever was with any Mortal. IV. Christ, as the great and chief Apostle, bore witness to the Truth: For this cause came I into the World, Joh. 18.37. & ●● V. The Lord Jesus came, as the chief Apostle, Luk. 4.18. to open Mysteries that had been kept hid. VI Christ Jesus had not the Spirit by measure, Joh. 3.34. but was filled with the Spirit to do and speak mighty things. VII. Christ more especially took care of his Church before he left them. He forewarned them of Evils to come, he cautioned them against Fears and Apostasies, and committed them to the Care of his Father: Keep through thy Name those that thou hast given me. Jo●●. 17. ●● VIII. Jesus Christ, as the great Apostle, had a Dispensation committed to him: The Work that my Father gives me to do, shall I not do it? Joh. 9.4. I must work the Works of God. Tell that Fox, Luk. 13.32 I do Miracles this day, to morrow, and the third day I shall be perfected. He had Power also to ordain other Officers and Ministers. IX. Christ suffered great Contradiction of Sinners against Himself, H●●b. 12.3. fought as the Captain of our Salvation, with all Difficulties and Enemies, till he had finished his Work, and could say, Father, it is finished, into thy hands I commend my Spirit. He for the Joy that was set before him, Heb. 12.2. endured the Cross, despised the Shame, and is sat down at the right hand of God. An Apostle. I. THe Apostles were but mere Men, whose Original was from the Dust. II. The Apostles had but small measure of the Spirit, and were not without Sin and Infirmities. 1 Cor. 3.9 III. The Apostles were but Fellow-Servants, 1 P●●. 5.3. and not Lords over God's Heritage; not like some we have had since their Time. IV. The Apostles did but show and direct to a Saviour, to Salvation, and eternal Life; they were not able to save, nor could they give Salvation to any: Was Paul crucified for you? etc. Disparity. I. CHrist was Emanuel, the eternal Son of God, God, v●●ry God, Isa. 7.14. of God, Lord of all, whose Descent was from Heaven: I came down from Heaven. M●●t. 1.23. 1 Cor 15.47. Joh 1. 1ST. The second Man was the Lord from Heaven. II. Christ had the Fullness of the Divine Spirit dwelled in him, and rested upon him. Jo●●. 3.34. Heb. 9 14. Joh 14.30 Heb. 7.26. God gave not the Spirit to him by measure. Through the eternal Spirit he offered himself to God without spot. The Prince of this World came, and found nothing in him. He was holy, harmless, and undefiled, separate from Sinners. III. But Christ is Master, Head, Lord, Ruler, and Governor, a complete Prince and King, as well as Priest, and Prophet, and Apostle. He is Lord of all, over all, God blessed for evermore. Rom. 9.5. Which made Mary say, They have taken away my Lord; and Thomas say, My Lord, and my God. Joh. 20.28 IU. But Christ did more than show and direct to a Saviour: He was that Saviour himself, and the Author of eternal Salvation to all them that obey him. He had Help laid upon him, Heb. 5.9. Psal. 78.19 Luke 2.11. being mighty to save; was born a Saviour: To you is born in the City of David a Saviour, which is Christ the Lord. And that great Salvation is not to be neglected without eminent Danger: How shall we escape that neglect so great Salvation? Heb. 2.3. Inferences. I. BEhold the great Goodness of God to the Church and World! that he should send so great an Apostle, so wise an Ambassador, to treat with Souls, and for Souls, and to settle, govern, and establish the Church. II. What great Love Christ had to Sinners, that he should leave his Riches and Glory above, to come down to be an Apostle, a Fellow-Servant, ●● Cor. 8.9 for our sakes. He that was rich became poor, that we through his Poverty might be made rich. III. What need have we of the Pope and his Cardinals, seeing God hath been so kind, to give us Christ to be our Apostle and Highpriest? We own none but Christ to be the Apostle and Highpriest of our Profession, who can do all things for us by his Word, Heb. 3.1. Spirit, and Ministers. Away therefore with that grand Antichrist, and vile Impostor, whom they call His Holiness, with all his Antichristian Crew. IV. This may serve to inform us, that we ought to listen to him, and be taught by him, for there is great reason for it. 1. God sent him: I came not of myself, the Father sent me. Joh. 7 46. 2. He spoke so as never Man spoke. No Man ever yet, nor ever will speak like the Man Christ Jesus. He spoke like one that had Authority, Mat. 7.29. and not like the Scribes, learned Doctors, and wise Men among the Jews. Many were astonished at his Understanding and Answers in his tender Age. Mat. 17.5. 3. God commands us to hear him: This is my beloved Son, hear him. 4. God threatens us if we do not hear him; 'tis dangerous to refuse to hear him: Heb. 11.25 How shall we escape, if we turn away from him that speaks from Heaven? Christ the Bread of Life. John 6.48, 50, 51. I am the Bread of Life: This is the Bread which cometh down from Heaven. I am the living Bread, which came down from Heaven. IT is not my Business here to give the various Opinions of Men touching the Bread in the Text, (Some hold it to be Christ's Doctrine; others, Christ in the Sacrament; others hold it is Christ in a more invisible Administration); but to show metaphorically, that whatsoever Bread properly so called, is to Men, considered as Men; that Jesus Christ is unto Believers, and all true Christians, according to the Gospel. Metaphor. I. BRead is prepared and made fit for Food. II. Bread is a Substance well suited for the Subject to which it is appointed. III. Bread is good in itself, and of its own nature. IV. Bread is not inherent in us, but a distinct thing from us, and a Gift from another. V. Bread is ordained to an high and most excellent End, even to preserve the whole Race of Mankind. VI Bread, though it be prepared, be suited, be good, given and ordained to an high, a very high and excellent End, yet it must be taken and used according to the Intent of the Giver, and proportionable to the end of it, otherwise we shall starve in the midst of Plenty. VII. Bread is pleasant to the taste of all, but especially to the needy: The full Soul loathes the Honey Combe, Prov. 27.7. but to the hungry every bitter thing is sweet. VIII. Bread renews Strength and preserves Persons Lives: not only David and the Samaritans found it so, but it is the common Experience of all Mankind, without it Faintness immediately succeeds, and soon after Life expires. IX. Bread as it renews Strength and preserves Life, so it fits for Work and Business, no Man can work much, or continue long in Business without it. X. Bread is of universal necessity and benefit, the Rich want it as well as the Poor, the Landlord as well as the Tenant; the King as well as his Subject: Children in their Nonage, young Men in their full Strength, and the old Man that is going out of the World, they all need it, and have Benefit by it. XI. Bread is the best of all earthly Blessings; Beauty, Ornament, Wealth, Treasures, are below it; and inferior to it, and not to be valued with it: A Man will pawn his clothes, dispose of his Treasure, mortgage his Land rather than want Bread. XII. Bread hath a hidden Virtue in it, which cannot be known, but by Taste or Experience. A Man may see and hear much, but this is nothing, 'tis Taste, Relish and Experience that discovers the Virtue of it; and a small Morsel tasted, is better than the great King of Babylon's Feasts that were seen, and not partaken of. XIII. Bread is a free Portion, and common to all that will work for it, it belongs to the Poor as well as the Rich, none excepted from it; but on a Forfeiture he that will not work, neither let him eat. XIV. Bread is absolutely necessary to common Happiness; a Man cannot enjoy himself, his Relations without it; if he hath glorious Apparel, sumptuous and fair buildings, gallant Gardens, large Fields, and Pasture, if it were possible to have the Wisdom, Wealth, and Glory of Solomon, and want Bread, he could take no Comfort in it; the fretting and hungry Humour would haunt him, and like the Worm, and devouring Caterpillars of Egypt, eat up and devour all his Comforts. XV. Bread, in a sense of the want of it, will occasion violent Motions, according to the old Proverb: Hunger will break stone Walls, etc. XVI. Bread as it comprehends the greatest of Blessings when promised, so the greatest of Judgements when denied; Bread shall be given, and thy Waters shall be sure. Parallel. I. THe Lord Jesus was prepared by God the Father, to be a meet and fit Saviour, and Food for our Souls; A Body hast thou prepared me. Heb. 10 5. II. Jesus Christ is well suited to the Soul or Subject that is to receive him, all Qualifications which are really useful to support and refresh the Soul are in him; viz. Mercy, Kindness, Goodness, Gentleness, Pity and Sympathy; Mat. 11.28, 29. He administers to the Poor, feeds, fills, satisfies, etc. Of his Fullness we receive, and Grace for Grace. Joh. 1.15. III. Christ is good in himself, and in his own nature, and he cannot but be so, because there is no evil quality can mix, incorporate or convey the least Tincture into him; although he seems to refuse the Attribute of absolute Good: Why callest thou me good? Mat. 19.17. etc. Yet was he really and completely good in his whole Nature and Quality, being God, etc. IV. Jesus is not inherent in us, (as some imagine) but is a distinct Person, or Substance without us, Col. 2.6. Joh. 4.10. the Gift of God to us, He came to his own, but his own received him not. But to as many as received him, to them gave he Power to become the Sons of God, etc. Joh. 1.11. V. Christ was ordained of God to a very high and excellent end, even to uphold the whole Race of Mankind; this Lamb was fore-ordained, 1 Tim. 1.15. Act. 13 47. That through him Sinners might be saved; Thou shalt be my Salvation to the ends of the Earth. VI In like manner, though Jesus Christ the blessed Saviour be prepared and suited, be good, and given, be ordained and appointed to a very high and excellent End, yet if he be not taken and made use of according to the intent of the Giver, and proportionable to the end, for which he was given, misguided and careless Men may perish: the Supper of the great King did only benefit the Receiver; the rest, that came not when invited, perished: Luk. 14.24. They that were hidden shall not taste of my Supper. The Prodigal had starved, had he not come to his Father's House for Bread. VII. In like manner Jesus Christ is pleasant and sweet to a hungry Soul that is sensible of the want and need of him; 1 Pet. 2.7. Unto those who believe he is precious, etc. VIII. In like manner Jesus Christ renews, strengthens, and preserves the Souls of Men: before he comes, they are without Strength, Rom. 5.6. Joh. 8.2▪ and those that refuse him, shall certainly die in their Sins, etc. IX. Even so Jesus Christ received, doth fit for spiritual Work and Business: I can do all things through Christ that strengthens me: Phillip 4 13. But without him nothing can be done to any purpose: Without me ye can do nothing. Joh. 15.5. X. The Lord Jesus is of universal necessity and benefit; the Rich want him as well as the Poor, the Landlord as well as the Tenant, the King as well as the Peasant; young Men in their full Strength, old Men when they are going out of the World, they all need him; For there is no other Name given under Heaven, by which Men can be saved: All have some Benefit by him; Acts 4.12. He is the Saviour of all Men, but especially of them that believe. XI. Jesus Christ is the best of Blessings, beyond compare; The Chiefest among ten thousand; Song 5.10. He is that Bread that addeth Strength to the Faculties, creates a healthful Appetite in every right Receiver; yea, Beauty, Ornament, Wealth, Treasures, are below him, and not to be valued with him, he is better than Gold; yea, the most fine Gold; Better than Rubies, Prov. 3.13, 14, 15. and all things that can be desired, are not to be compared unto him. Wise Men, Masters of the best Reason have sold, left, forsaken all, for him. Moses left all the Riches and Honours of Egypt, for Jesus Christ. David cries, Whom have I in Heaven but thee? Psal. 73.25 Acts 20.24 etc. The Primitive Saints parted with their Substance, their Cloaths, their Peace; yea, their Lives, and all, for Christ's sake: We have left all and followed thee, etc. I account not my Life dear unto myself, etc. for whom I have suffered the loss of all Things, etc. Heb. 11.24, 25, 26. XII. In like manner the Bread of Life, the Bread of God hath hidden Virtue in him, which none can know but those that have tasted, that the Lord is gracious: Therefore O taste and see how good the Lord is. Experience worketh Hope. Psal. 34.8. This was that which Christ meant when he said, Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you: Joh. 6.53. When you taste, relish, and experience the hidden Virtue that is in Christ, the use of his Name, the sight of his Person, the hearing of him preached will do you no good. XIII. Christ is a free Portion, a common Right to the Poor as well as the Rich; he that will endeavour to get him, that will labour for the Meat that perisheth not may have him; Prov. Mat. Joh. Phil. He feeds the hungry with good Things: None are forbidden to take of this Bread; those that will not look out for it, will certainly lose their Souls at last. The Slothful shall beg in Harvest, and have nothing; his Desires slayeth him. We are to seek, 2 Thes. 3.10. to ask, to knock, to strive, to labour for the Meat that perisheth not: Joh. 6.27. or perish for the want of it, Joh. 6.27. XIV. Jesus Christ is absolutely necessary to men's Happiness; there is no Joy, no Peace, no Tranquillity of Mind, no Content or Satisfaction, no Freedom from the fretting Humour of a distempered Mind, from the hungry craving of a galled Conscience without him. If Relations speak, what is it? if he cloth himself with Silver, if he adorn himself with Jewels, if his Rooms be hung with rich Tapestry, if he stretcheth himself on a Bed of Ivory, all is as nothing, it will not stop the Mouth of Hunger, nor minister one nights solid Content or Satisfaction; the height of all his Happiness lieth but in the Folly of Advancement, that vanisheth upon the first opening of his Eyes, and seeing himself lost, and, th●● saddest case without Christ in the World: Rev. 3.17. He dreams he hath spiritual Food; but when he awakes, his Soul is hunger-starved, and sinks within him, he thinks he is full and needs nothing, but is naked, poor and miserable and wants all things. And there can be none but miserable Comforters round about him, that can say little more than there is no Help for him in his God, because he hath neglected this spiritual Bread: For he that hath not the Son, hath not Life, Joh. 3.36. but the Wrath of God abideth upon him: Joh. 3.36. XV. A true and real sense of the want of Christ, will occasion violent Motions, as it did when the Poor pressed into the Gospel; The violent took it by Force: The Blindman cried when forbidden; Mat 15.25, 26, 27, 28. the Woman came for Crumbs upon the sharp point of great Repulses, and would have no Denial. XVI. Jesus Christ, as he is the Bread of God, the Bread of Heaven, the Bread of Souls, is comprehensive of the greatest Blessings when promised or enjoyed, he is the Light of our Eyes, the Joy of our Hearts, the Life of our Souls, his approach to us, far exceeds the Joy of Harvest to an Husbandman. But the greatest of Judgements when denied, there follows a lean, miserable, starved, decayed, sinking, dying, destroyed and damned Soul for ever and ever: My Servants shall eat, but you shall be hungry; I will break the Staff of Bread, etc. Metaphor. I. BRead is an earthly Substance. II. Bread is a dead Substance. III. Bread properly is for the Body. IV. Bread properly so called will perish, as the Manna in the Wilderness. V. Bread properly so called, is literally eaten, as the Fathers did eat Manna. VI Literal or corporeal Bread is given by the hands of Men, as Parents give to their Children, when they ask it. Disparity. I. BUt Christ is the Bread that came down from Heaven, the second Man was the Lord from Heaven. II. But Jesus Christ is living Bread, was dead for a while, but is alive, Rev. Heb. and lives for evermore: He ever lives to make Intercession, dies no more, etc. III. But Jesus Christ is bread, Meat, Refreshing, Life for the Soul: Whosoever hath Christ, shall have him for ever, Joh. 6. shall never die. IU. But Christ is durable, the same yesterday, and to day, and for ever; Joh. 6. Whom God would not suffer to see Corruption. V. But Jesus Christ is eaten spiritually, not as the Papists do imagine, not to his Hurt or Punishment, but to his Honour and Delight; not as the Fathers eat Manna in the Wilderness. VI Christ is given by the hand of God, and by the Ministration of the Spirit: He shall take of mine and show unto you. Joh. Inferences. IF this Doctrine be true (as certainly it is) which hath been discovered, than it affords us matter of Instruction: 1. It teacheth us God's great Goodness in providing such Bread for us, that is so good in itself, so necessary unto us, that we die and perish without it. II. It shows Jesus Christ's great Goodness, in vouchsafing to become Bread and Food for us; what manner of Love is this, that the Son should undertake to feed and save 〈◊〉 etc. 3. It shows the indispensible Necessity of men's coming to Him, their receiving and being Partakers of him: All Soul-Bread is in him, all Life, yea, all spiritual Life is in him. Those that refuse him, choose Death. The eternal Life that God gives, Prov. 8. John 1. is in his Son. 4. It shows the Blessedness of those that are made Partakers of him: Whosoever hath the Son, Joh. 5.24. hath the Father also. And he that hath the Son, hath Life, and shall never come into Condemnation. 5. It teacheth Good and Bad to pray: The Good, that God would evermore give them this Bread, every day give them Bread: Give us this day our daily Bread. Mat. 6. The Bad, that God in Mercy would not let them die before they are made Partakers of Christ, the true Bread, the Bread of God, the Bread of Life, that whosoever dieth without, dieth never to live again, he dies the second Death. O cry to God, to the Lord of Life, that whatsoever you want of this Life, you may not eternally perish without Jesus Christ. Christ the Sun of Righteousness. Mal. 4.2. But unto you that fear my Name shall the * Sol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd solus appareat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sun of Righteousness arise, with Healing in his Wings, etc. Psal. 84.11. The Lord God is a Sun, and a Shield: Which, as Mr. Ainsworth noteth, may refer to Christ, Mal. 4.2. Observ. JESUS CHRIST is, and may fitly be compared unto the Sun, to the Sun in the Firmament, the great Light of Heaven. Metaphor. I. THere is but one Sun to give Light to the Universe, and from its Singularity it may take its Name, Sol quia solus. There are many Stars, but one Sun. II. The Sun is not only Light, but a Fountain of Light, the Eye and Soul of the World. III. The Sun is a pure, bright; and spotless Creature, the Beauty and Ornament of Heaven. His Brightness is such, that a Man cannot look upon it, but it dazzles and blinds his Eyes; unless looking downwards, and beholding it in Water, which (though thick and gross, yet) is a proper Medium. The Sun, though he looks (as it were) with an open face upon the Filth and nauseous things on Earth, yet contracts from thence no Filthiness or Pollution. IV. The Sun hath his Orb, his Tent, or as the Scripture speaks, his Tabernacle. Psal. 19.4. V. The Sun is a communicative Creature, placed in the Heaven to enlighten the World; he is always sending forth his Beams of Light. VI The Sun is at the Lord's Commandment, in his rising and setting, standing still, or going back; he doth all by God's special Order and Appointment. VII. The Sun sends forth his Light universally to all the World; it shines upon the Just, and upon the Unjust; 'tis not confined to one Nation or People, or to this or that Man, but 'tis free to all. VIII. The Sun is the Superintendent over the World, the chief Governor, as it were, and Head of Influences, called the Queen of Heaven. Jer. 7.18. IX. The Sun is of a marvellous Magnitude, Gen. 1.16. called a great Light; and is affirmed by some to be one hundred sixty and six times bigger than the Earth. X. The Sun communicates his Light to the Celestial Bodies, viz. to the Firmament, Moon, and Stars, who have no other Light but what they derive from it. XI. Were it not for the Sun, what a dark World would this be! If God should say to the Sun, Shine no more; or should deprive the Earth of the Light thereof, who would desire to live one moment longer here? XII. The Sun is a wonderful and amazing Creature, all gaze on it with admiration. The Persians and others ignorantly adored it as a God. Some insensible Creatures, as the S and Tulip, open their Leaves at its approach, to receive its reviving Influence, and shut up at its departure, as if mourning for its absence. Others bow and hang down their Heads, and wrap up themselves, when he withdraws his Beams, in a seeming Sympathy, that shows an unwillingness in them to be seen by any eye but his. Of the Motions of the Sun. XIII. The Sun in its Motions and Operations is very strong, and Giantlike; he goes forth like a strong Man in his Might; who can stay the Sun in his Course? XIV. The Sun in his Motion is very swift; he makes haste, as one who runs a long Race, even the whole Circuit of Heaven. XV. His Motions are constant, he is ever in motion, he always keeps the same Pace; if he ever stood still, it was not to ease himself, it was not for his own, but his Creator's pleasure. XVI. The Sun's Motion is regular; he never goeth without his Bounds, keeps always in the Zodiac, moving in the Ecliptic, betwixt the two Tropics. XVII. The Sun is never weary, though in a continual Journey; the Swiftness of his Course does not tyre him, nor is he spent by his restless Motion, but is still as glorious as ever. The Operations of the Sun. XVIII. The Sun is powerful in its Operation, in expelling Darkness; the Night vanisheth at its approach; the Clouds, and dark Vapours of the Morning, are also scattered and dispersed by the Operation of its powerful Beams. XIX. When the Sun hath chased away the thick Vapours and dark Fogs of the Morning, it causes a very sweet and lovely Day, shining forth with great Splendour and Brightness. XX. The Influence of the Sun is very extensive, it reacheth to every Creature, it penetrates into the Bowels of the Earth, and dives as deep as the Bottom of the Sea; nothing is hid from his Heat. He shoots forth his Beams like so many Darts, to pierce the Body of the Earth, and with his light-giving Rays, maketh search into the lowest and darkest Dungeons. His Remoteness from the Earth impedes not his Operation. XXI. The Sun dries up and exhales the gross and filthy Vapours of the Earth, which otherwise would corrupt the Air, and render it pestilent and infectious, and is therefore of a healing quality. XXII. The Sun is useful to Generation and Production; many precious Fruits are brought forth by it. It makes the Plants, which were laid (as it were) in the Grave, to rise and spring up again. Hence the Sun is called by some, Anima Mundi, the Soul of the World, because it animates the Creatures. XXIII. The Sun visits not every Hemisphere, nor shines in every Horizon at the same time; and it differs in the degrees of Heat, in the respective Latitudes, according as they are nearer to, or more remote from the Equinoctial. Some Places beyond the Tropics, as Greenland, etc. see it not in many Months. And it is well known, that according to the Situation of Places, as they bear from each other, East and West, the Sun rises sooner or later, proportionable to the Difference of Longitude of each Parallel. XXIV. The Sun is of a more healing, warming, refreshing, and reviving quality, than any Creature in Nature. It is also of a burning quality, for by a Burning-Glass it will set combustible things on fire. XXV. The Sun is of an illuminating and discovering quality, exposes to view what the Night hides, which the Moon (though unclouded, and at Full) cannot so well do. It shows things as they are. In the Dark we may stumble and fall, yea, handle venomous Creatures, or fall into Dens, and tumble from Precipices, etc. So that by its Light we are guided in all the Actions of our natural Life. XXVI. The Sun is of a very pleasing and rejoicing quality: as Darkness and Sadness are Companions, Job 30.11 so are Light and Joy. When the Heavens are obscured with black Clouds, the whole Creation sympathizes, and looks sadly; but when the Clouds are scattered, and the Sun appears in its native Brightness, its Light is sweet, and (as Solomon says) 'Tis a pleasant thing for the Eyes to behold the Sun. Eccl. 11.7. XXVII. The Sun makes the several Seasons of the Year, Winter and Summer, Spring and Autumn, according to its access and recess to and from the several and respective Climates. When it rises higher in our Horizon, it makes the Spring, clothing every Bush with Leaves, and crowning the Gardens and Fields with Flowers; but when the Sun retires, every thing hangs down its Head, the Grass and Flowers wither, and all their Beauty and verdant Fragrancy vanish. XXVIII. The Sun operates according to the Matter it shines upon. It softens Wax, melts Snow and Ice, but hardens Clay. It causes a Dunghill to send forth a more corrupt and unsavoury Scent; but makes Roses, and other Blossoms yield a more fragrant and delightful Odour. XXIX. The Sun is often covered with Clouds, and even in its Meridian Altitude or Exaltation 'tis sometimes hid from our Eyes; yet nevertheless its powerful Influence and Efficacy is not then gone. XXX. Some cannot bear the powerful and scorching Heat of the Sun. XXXI. The Sun drowns and swallows up the Glory of the lesser Luminaries, as the Moon and Stars. XXXII. When the gross Body of the Moon interposes betwixt us and the Sun, it becomes eclipsed, either wholly or in part, in our Horizon. XXXIII. The Sun is said to rejoice in his Course, as a strong Man that runs a Race. XXXIV. The Sun is of a ripening quality, makes all things ready for Harvest; it ripens Tares as well as Wheat, bad as well as good Fruit. Parallel. I. THere is but one Sun of Righteousness; God has many adopted Sons, but he hath but one begotten Son: 1 Tim. 2.5 There is but one Mediator betwixi God and Man, the Man Christ Jesus; but one Saviour or Redeemer for Mankind, wherever they live throughout the whole Universe. II. Jesus Christ is Light in himself, respecting his Deity, the Fountain and Perfection of Light and Glory. The Sea is not so full of Water, nor the Sun of natural Light, Joh. 1.14. as Christ is full of Grace and Divine Light. III. Christ is clearer than the Sun, therefore much fairer than the Children of Men; and needs must this be so, Psal. 45.2. he is the Brightness of the Father's Glory. Heb. 1.3. O there is such Beauty, Purity, and Glory in him, that in his eternal Being and Godhead we cannot behold him; but if we look down upon his human Nature, where his Glory is vailed, he has been seen in the Flesh, he was visible, 1 Pet. 3 10 yet so as in him was no Spot, no Guile was found in his Mouth. He is altogether lovely, Cant. 5 10 Heb. 4 13. the chiefest among Ten Thousands: Before whose Eyes all things are naked, all the abominable Thoughts, filthy Ways and Works of Men; yet he contracts no Stain of Sin, nor did he when he conversed with Men in the Days of his Flesh upon Earth. IV. Christ hath his Tabernacle in the Heavens, at the Father's right hand, Heb. 7.25. there to plead and make Intercession for us. V. Jesus Christ communicates of his Influences and spiritual Light. There is never a day, but Christ is ministering and giving forth Light and Goodness to the World, especially to his Saints: Joh. 1.16. Of his Fullness we all receive, and Grace for Grace. VI Jesus Christ rose and came forth out of the Bosom of the Father at God's command. He spoke not but as he received Commission from the Father; he laid down his Life, and took it up again, Joh. 10.10. and all by the Commandment of the Father. VII. Jesus Christ is an universal Light, good to all: I am, saith he, Joh. 8.12. the Light of the World. He enlightens every one that comes into the World, either naturally, morally, or spiritually; he holds forth Light and Grace to all. What Nation is the Gospel confined to? Mark 16.15. Go unto all Nations, preach the Gospel to every Creature. VIII. Jesus Christ is the great and only Potentate, Mat. 28.18 Heb. 1.2. Joh. 17.2. Eph. 1.22. all Rule and Government is committed into his hands; 'tis He who maketh Day and Night in Souls and Nations. God hath made all things subject under his Feet. IX. Jesus Christ is infinite in Power, Wisdom, and Goodness; his Being and Greatness are unmeasurable, respecting his Deity; a glorious and immense Being; the Fullness of him that filleth all things; there are no Bounds nor Limits to his Greatness. X. Jesus Christ communicates of his Fullness to the Angels. Col. 2.10. Eph. 1.21. He is the Head of Principalities and Powers, etc. and to Saints, Prophets, and Apostles, who are called Lights: Ye are the Light of the World. Mat 5.14. Joh. 1 9 John Baptist is called a bright and shining Light: Yet are Saints but dark Bodies of themselves, they have no Light but what they receive from Christ. XI. What a dark and dolesom Dungeon, what a Babel of Confusion, what a worse than Egyptian Slavery would this lower Creation be, if God should deprive us of the Light of Christ, communicated in the Gospel by his Word and holy Spirit. XII. Christ is wonderful; Isa. 9.6. 1 Tim 3.16. Angels and Saints for Love admire him; the World and Devils with Fear tremble at his Name. He has the Admiration of Angels and Saints, and Consternation of Devils and wicked Men. The Saints adore and worship him, as it is their Duty, because he is God; and were there ten thousand Suns, the Saints would love and admire Christ ten thousand times more than them all. He doth so attract and ravish their Hearts, by the beaming forth of the Rays of his Love on them, that they open when he visits them, and shut when he withdraws, drooping and languishing in his absence, and will not be kissed by any Lips, nor embraced by any Arms but his. XIII. The Motions and Operations of Christ are strong and powerful, Eph. 1.20. as when he moves to convert Souls, to help and deliver his People, or in revenging himself upon his and their Enemies. XIV. Christ's Motions are swift and speedy. Psal. 8.10. Cant. 2.8, 9 He flies on the Wings of the Wind, and skips like a young Roe, especially when he comes to help and relieve his People. XV. Christ's Motions are constant, he is never out of action: Rom. 8.34 Heb. 7.25. He ever lives to make Intercession. He is always moving and working for his Creatures good, though in his Providences, Psal. 77. 1ST because his Footsteps are in the dark, we are not able to discern him stir nor move one foot, his Motion (like the Sun's) being certain, though undiscernible. XVI. Christ's Motions also are regular, that is, Joh. 12. ●●9 wholly according to his Father's Will; that's the only way he takes, and the Line out of which he never goes: Not my Will, but thine be done. Luk. 22.42 XVII. Christ is unwearied and indefatigable in all his Move, Workings, and Journeying for the Good of his People. His Bounty and Liberality do not waste his everlasting Treasure of Grace, Col. 2.3. Eph. 3 19 nor can his laying out diminish it; He is as powerful, as rich and glorious as ever. See the Metaphor Light. XVIII. Christ appearing and rising upon the Soul, Acts 9.18. drives away and expels Darkness, turns Night into Day, and scatters all the Clouds and black Mists of Sin, Ignorance, and Unbelief, in the Soul; and not only so, but also by the Influences of his Word, and glorious Operations of his Gospel, he dispels the dark Fogs of Ignorance, Error, and Confusion in the World. XIX. The Lord Jesus, when he hath scattered and drove away, by the glorious and powerful Rays of his Word and heavenly Doctrine, all Error, Heresy, and Antichristian Darkness, will make a lovely and glorious Day in the World, Isa. 60.1, 3, 4, 5, 19, 20. & 62.2. as he doth now in the Soul of a Believer. XX. The Influences of Christ reach to every Creature; there is nothing in Heaven, Earth, or Hell, which he finds not out; all things are naked to him, Heb. 4.13. Psal. 139.7▪ 8. because his Eye is every where. Whither shall I go from thy Spirit? or whither shall I fly from thy Presence? If I ascend up to Heaven, thou art there; and if I make my Bed in Hell, behold thou art there, etc. Tho he be seated in Heaven, yet his Hand reaches to the Earth, as well as his Eye. He is present, by his Knowledge and powerful Working, in every place and corner of the Earth. XXI. Christ exhales and dries up the stinking polluted Sinks of Sin and Corruption, Isa 61.1. & 53.5. Mat. 9.20. which else would infect and destroy the Souls of his People. He purifies the inward Man, always refining it from the Dregs of the Flesh, and the Root of Bitterness; and is therefore the Soul-Physician. XXII. By the Spirit of Christ we are regenerated or born again. Holiness, Joh. 3.5. Gal. 5.22. Faith, Love, Joy, etc. and all such precious Fruits, are the Productions of the holy Spirit, through Christ. Such as lie (as it were) buried in the Grave of Sin and spiritual Misery, Eph. 2.1. shall (when the quickening Beams of this spiritual Sun shine upon their Souls) have a Resurrection from that Death; and by its efficacy shall their Bodies also be raised from the Dust at the last Day. Joh. 5.28. 1 Thess. 4.16. XXIII. The Beams of Gospel-Light, and Divine Illumination, do not shine alike in every Nation, nor in every Soul. In some European Countries, especially in England, they are more bright and radiant than elsewhere. A great many Places want the Comfort of this Spiritual Sun, more than Greenland wants the Presence of the created Sun; for there the Sun shines half the year, but in many Heathen Countries the Sunshine of the Gospel has not yet arose; yea, even in Palestine, and the adjacent Countries, where it first shined most gloriously, its Light is for the most part (if not altogether) removed, and communicated to the Isles afar off, to the Glory of his rich and unspeakable Grace and Love to us, in Christ Jesus our Lord. XXIV. Christ warms and heats the Soul, which of itself is cold, earthly, and of a benumbed Constitution. He sends the Comforter, by him we are quickened, etc. He gives Rest, Joh. 14.16 Joh. 11.25 he is the Resurrection, and the Life of his People, and therefore their Reviver. As a Refiner's Fire, he burns our Dross, Hay, Stubble, etc. And if this Fire be cherished, it parches and dries up the Weeds and Trash, the Thorns and Briars that grow in our Souls, as predominant Sin and Lust, all Self-love, Corruption, and carnal Confidence, etc. which else would choke the Word, and stifle all good Motions in us. See Refiner. XXV. Christ is the Light of Men. Joh. 1.4, 5, 9 Natural or Moral Light is too dim (like the Moon) to discover the secret Pollutions of the Soul; it cannot make you see the Corruption and Filth of such as lie in their Blood, being Captives to Satan; the Heart does receive no Light, but what comes from this Sun of Righteousness; without it which we shall stumble and fall, converse with Sin which envenoms the Soul, and at last tumble blindfold into Hell and eternal Damnation. By this blessed Light is discovered, 1. What Sin is, and its Nature and Consequences; for though natural Conscience (if it may be so called) arraigns us for Immorality, or any Breach of the Law of Nature, yet it is too dark, and far short of discovering the horrid Filth and abominable Evil of Sin in a Gospel-way; that is the Work of the Spirit, and 'tis only spiritually discerned. 2. This spiritual Sun, or Gospel-Light, shows the sad and lamentable Condition of fallen Man by Sin. 3. How insignificant the World, with all its outward Pomp and imaginary Glory, is to release him, and afford any solid Content or Satisfaction. 4. It discovers the Craft and Subtlety of Satan, that Arch-Enemy of Souls. 5. It reveals (as far as frail Man can comprehend it) the Being of God, in his glorious Attributes, and most sublime Perfections. 6. It holds forth the transcendent Excellency of Jesus Christ, and the absolute Necessity there is for poor fallen Man to have an Interest in him, in order to his Peace with God. 7. It informs us which are false Ways, who are Heretics, where the false Church is, etc. Which are things not to be known, but by the blessed Light of this Sun of Righteousness, shining in his Word, viz. the holy Scriptures. This Sun of Righteousness gives us Light and Direction in all the Ways of God's holy Worship; this Soul-Guide leads in the right way of Wisdom, and in the midst of the Paths of Judgement: He leads the Blind by a Way they knew not, and makes Darkness Light before them, and crooked things straight. [See the Metaphor Light.] XXVI. What can be so desirable, so comfortable, as the Light of God's Countenance, to have this Sun of Righteousness shining on us? David accounted it the one thing desirable, Psal. 27.4. That he might dwell in the House of the Lord all the days of his Life, to behold the Beauty of the Lord; and to inquire in his Temple. If the Beams of this spiritual Sun be withdrawn, the Soul is restless till it finds them, seeking every where, and crying out with the Spouse, Saw ye him whom my Soul loveth? Cant. 3.2. Psal. 63.2, 3. His Favour and Lovingkindness is better than Life. XXVII. When Christ draws near the Soul by his heavenly Influences, he causes it to become green and flourishing. When this Gospel-Sun rises high, and shines hot in any Kingdom or Country, it causes them wonderfully to flourish, it fertilizes Souls and Nations, and makes them to bring forth beautiful Blossoms, and wholesome Fruit; but in his Retreats and Withdrawing, how do they languish and pine away! Cant. 5.6. 'Tis Night where Christ is absent, and Day where he is present. His being at a distance is the Soul's Winter, and his blessed Approach is Summer. As Birds chant their warbling Notes in the Spring, rejoicing at the Sun's coming; so do the Saints with spiritual Melody congratulate the Approaches of Christ. XXVIII. Christ, the Sun of Righteousness, shining forth in the manifestation of the Gospel, causeth the Heart of one Man to dissolve and melt like Wax, Luke 22.61, 62. Act. 2.37. Act. 16.29, 30. distilling him into Tears of Repentance; others are hardened and grow obdurate as a Rock, not through the Gospel's fault, but their own obstinate and rebellious Minds. To some the Word is a Savour of Life unto Life, 2 Cor. 2.15, 16. and to others a Savour of Death unto Death. XXIX. Christ is often vailed, so that we cannot see him, viz. when strange and dark Providences attend us, as in the case of Job. How often do our Sins interpose like Clouds, betwixt us and this blessed Sun of Righteousness, leaving our Souls in the dark? Yet in these Withdrawing the Soul is sensible that his Efficacy and Virtue are not removed. XXX. Some (like Felix) cannot bear the powerful Influences of Christ's Word and heavenly Doctrine. Act. 24.25▪ XXXI. The dazzling Light, and transcendent Glory of Christ exceeds all the Glory of the World, and all that is therein; their Light is but Darkness, when compared to him. XXXII. The Sun of Righteousness is to us eclipsed, when this World gets between us and Christ, when our Hearts and Eyes are so much upon it, that we cannot see him in his Beauty. Christ is never totally eclipsed to a gracious Soul, because Sin is infinitely less than him. XXXIII. Jesus Christ rejoices in doing the Work of the Father; his Meat and Drink was in doing the Will of him that sent him: Lo, I come to do thy Will, O God. Heb. 10.7. XXXIV. Christ by his blessed Word, through the Influences of the holy Spirit▪ ripens his chosen Ones for the Harvest, Mat. 13.30 which is the end of the World, and prepares them for Glory: And the Wicked, through their own Perverseness, are fitted, as Vessels of Wrath, for Destruction. Rom. 9.22 Metaphor. I. THe Sun is a Creature, and had a beginning; and when Time is swallowed up of Eternity, it will set and rise no more. Joh. 1.3. II. The Sun gives Light, but cannot give Sight; the Sunbeams, though never so powerful, cannot make a blind Man see. III. The Sun shines but in one Hemisphere at once; when it rises to us, it sets to our Antipodes. IV. The Sun hath endamaging as well as healing Qualities, defaces Beauty, maketh Men faint; Fruits are sometimes withered to nothing by it. Cant. 1.6. V. The Sun is inanimate, hath neither rational, sensitive, nor vegetative Life, though in some sense called the Fountain of Life. VI The Sun is the Servant of Men, from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister. 'Tis Idolatry to worship it. Disparity. I. JEsus Christ is God, in his Essence uncreated, and without beginning▪ Christ endureth for ever, Rev. 1.8. he is Alpha and Omega, the Beginning and the Ending, the First and the Last. II. Christ gives Sight as well as Light, he made the Blind to see. Mat. 20.30 He also cures spiritual Blindness, as Saul's, by Ananias, Acts 9.17. III. Christ is able to shine over the whole World at once. It may properly be said of him, as of the King of Assyria, The Stretching out of his Wings are able to cover the World at one moment. Isa. 8.8. IV. Christ hath no hurtful quality; he quickens the Soul, never makes it faint. He makes Deformity beautiful and lovely, ripens, but never withers the Fruits off Grace. His Beams are destructive to none, but such as have no root; Mat. 13.6. such indeed he withers. V. Christ has Life, Light, and Heat, and is often in Scripture called our Life; Col. 3.3, 4. for he gives and maintains both natural and spiritual Life. VI Christ is our Lord, whom Men and Angels must worship; all the Host of Heaven adore him. 'Tis gross Impiety not to worship him. Inferences. I. HEnce we may learn to know the Worth and Excellency of Christ, as also the indispensible and absolute Necessity every Soul lies under of receiving Divine Illuminations from this everlasting Sun: for as natural Bodies perish without the Influence of the natural Sun; so will Souls, if the Sun of Righteousness give not his Life-cherishing Efficacy. II. Hence we may also see, how greatly we are concerned to pray earnestly to God, that our Hemisphere may never be deprived of this Sun of Righteousness, nor overspread with the Clouds of superstitious Popery, nor other Heretical Errors and Darkness. III. This may show the Folly and Madness of such as would drive the Light of the Gospel out of the World: 1. In respect of the Wrong and Injury they would do the World thereby, if they could effect it. 2. Their Inability to accomplish it. IV. Hence we may infer the Necessity of labouring whilst it is day; we know not how soon our Sun may set, and we are not sure of another. The Lord thus threatens the Prophets, that cause the People to err, I will cause the Sun to go down at Noon, etc. Which Judgement the Lord God in Mercy deliver England from. Amos 8.9. Christ the Root of David. Rev. 22.16. I am the Root and Offspring of David, etc. THere is a great and glorious Mystery in these Words; many understand not how Jesus Christ should be the Root, and yet the Offspring of David. This Text agrees with those Words of our Saviour, If David called him Lord, Caryl o●● Job 29.19. how then is he said to be his Son? They understood him not. Christ, as he is God, is David's Lord, and the Root of David: but as he is Man, he is his Offspring, and hence elsewhere called the Branch. Christ is and may fitly be called and compared to a Root. The Root of 1. Grace. 2. Glory. Metaphor. I. A Root is that from whence the Tree and Branches do proceed. II. A Root is a thing hidden in the Earth, and not obvious or visible to the Eye. III. A Root hath Life, nay, 'tis the Centre of Life: the Life of any Tree or Plant is principally in the Root. IV. The Root beareth the Body of the Tree, and all the Branches thereof. V. The Root communicates Sap and Nourishment unto the Body, and all the Branches thereof. VI The Body and Branches have a necessary dependence on the Root. VII. There is much Life and Sap in the Root, when the Tree and Branches seem dead, dry, and sapless. VIII. As is the Soundness and Firmness of the Root of a Tree, the more sound, firm, and stable is the Tree itself, with the Branches thereof; these being likely to endure, when those that have no Root fall away. IX. The Root is best secured of any part of the Tree, being excellently fortified by Nature in the Earth. X. Those that would utterly destroy the Tree, strike at the Root. XI. The Root communicates of the same Life and natural Virtue to the Tree and Branches. Parallel. I. FRom the Lord Jesus Christ, the Root of David, all Believers do proceed: I am the Vine, ye are the Branches. See Christ the true Vine. II. The Deity or Divine Nature of Jesus Christ is a hidden thing, cannot be seen with mortal Eyes. Christ's Glory was vailed under Afflictions, Reproaches, Poverty, etc. as a Root is under the Earth. III. In the Lord Jesus Christ is Life; He is called the Way, the Truth, Jo●●. 5.26. and the Life. As the Father hath Life in himself, the Son also hath Life in himself. Life is in Christ, as Sap is in the Root of a Tree. IV. The Lord Jesus Christ, this Root, bears up his Church, Rom. 11. and every Member thereof. V. The Lord Jesus Christ conveys Sap and Nourishment to all his Church, and every particular Believer or Branch thereof; hence he is called our Life. Col. 3.3. VI The Saints and Church of God have the like dependence on the Lord Jesus Christ: Without thee we can do nothing. Joh. 15.5. VII. There is much Sap and Life in Jesus Christ for the Godly, when ofttimes they seem like withered and dry Branches. VIII. The Goodness, Firmness, and Soundness of this Divine Root, the Lord Jesus Christ, shows us the very happy, steadfast, and secure State of the Church. This Root cannot fail nor decay, and consequently the Church and People of God shall endure and stand against all the Storms and Blasts of the Devil, Antichrist, Mat. 13.16 and all wicked Enemies. IX. The Lord Jesus Christ is secured from Hurt and Danger, (whilst his Church is daily exposed thereunto) being hid in God, as it were: You are dead▪ Col. 3.3. and your Life is hid with Christ in God. X. The Devil's grand Design being utterly to destroy all the Godly, struck most furiously at Jesus Christ, the blessed Root. Mat. 4.5, 6 XI. Christ communicates of his Spirit and Divine Nature to his Church: Rom. 11. If the Root be holy, even so are the Branches. Be ye holy, even as I am holy. He that hath this Hope in him purifieth himself, even as he is pure. 1 Joh. 3.3. Metaphor. I. NAtural Roots of Trees and Plants are in the Earth. II. Natural Roots, as well as the Body and Branches, decay, grow old, Job 14.8. and die: Tho the Root thereof wax old, etc. saith Job. III. A natural Root usually bears but one Tree; if it bears (as some Roots do) many Bodies, yet not all of one species or kind; there may be many thousands of Roots. IU. Natural Roots are subject to the Wills, Humours, and Pleasures of Men. Disparity. I. BUt this blessed Root, the Lord Jesus Christ, is in Heaven. Heb. 9.24. II. This Root of Believers, the Lord Jesus Christ, never grows old, decays, nor dies: Jesus Christ is the same yesterday, Heb. 13.8. to day, and for ever. III. Christ is a Root that gives consolation and satisfaction to all. He was the Root of the Church both before and since his Incarnation, both Triumphant and Militant; the Root of Abraham, Job, David, etc. and of all the Prophets and Saints that ever had spiritual Life in them. IV. The Lord Jesus Christ is a Root which neither Men nor Devils can touch, destroy, or dig up, for he is God. Application. Object. HEre we may inquire, If Jesus Christ be the Root of David, how is he said to be the Stem or Branch out of the Root of Jesse? Is Jesse Christ's Root, and yet is Christ the Root of Jesse? Ans. Jesse is the Root of Christ according to his human Nature, and Christ is the Root of Jesse according to his Divine Nature; as he is 〈◊〉 God and Man in one Person, he is both these, viz. the Root and Branch 〈…〉 Doct. From hence note, That Christ is God. Isa. 9.6. 1 Joh. 5.20 Judas 25. Rom. 9.5. Joh. 1.2, 3. Heb. 1.10. Joh. 21.17 Mat. 9.1, 2, 4. Mark 2.5, 6, 7. Luk. 5.21. Zech. 2.19. Joh. 10.16 1 Cor. 4.7. Joh. 5.23. 1. He is called God, the mighty God, the true God, the only wise God, and God blessed for ever. 2. He made the World, all things in Heaven and Earth: 〈…〉 of the Earth, and the Heavens are the Work of his Hands. 3. He 〈…〉, was before all things, and by him all things consist. 4. He is omniscient, knows all things, etc. 5. He searcheth the Heart. 6. He is the first and the last, Alpha and Omega. 7. He ought to be prayed unto, all Divine Worship and Spiritual Adoration belongs to him. 8. He hath Power to forgive Sins. See the Metaphor where the Word is compared to Light. 9 He thought it no Robbery to be equal with God. 10. He had Power to raise himself and others from the Dead: Ergo, He is the eternal God. Jesus Christ is the Root of Nature, as well as of Grace and Glory, though we run the Metaphor under that Notion. Infer. I. If Christ be the Root of all the Grace that the Saints and the Church receive, then from hence we may justly infer, That all the Divine Goodness any Person or Persons have in them, they derive from Christ; 'tis He that makes one Man to differ from another: Who made thee to differ? etc. What hast thou that thou hast not received? II. From hence we infer, That as Christ is God, so he ought to have all the Glory. All should honour the Son, as they honour the Father. III. Then let us fear to offend him, and let all our dependence be upon him, etc. IU. What is thy State and condition, Sinner? Thou hast heard Christ is the Foundation and common Root of all Believers, art thou taken out of the dead and corrupt Root of Mankind, viz. the first Adam, and engrafted into Christ? Dost thou grow upon this living Root? does thy Fruit flow from spiritual Union with him? V. If thou art not taken out of that evil, fruitless, and sapless Root, labour now to be transplanted, get an Interest in the Lord Jesus Christ, the Root of David. VI This shows the happy State and blessed Condition of the Church and People of God: Joh. 14.19 Because I live, saith our Divine Root, ye (my Branches) shall live also. Although the Graces of his Saints may sometimes seem to fail, and their Greenness decay, yet out of this full and blessed Root shall they have sufficient Supplies: For in him all Fullness dwells. Joh. 1.16. Christ the true Vine. Joh. 15.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am the true Vine: And Verse 5. I am the * A Vine, in Latin, Vitis, quia lenta, because flexible, from Vi●●o●●, to bind with Twigs; or as Scaliger says, ex ferendo Vino, because it bears Wine. 'Tis called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, una, cum, together, with; of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ham, cum, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the joniam Dialect signifies Wine. 'Tis called in Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerem, a Vine or Vineyard; or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gephe●●, etc. Vine. IN this Text the Lord Jesus Christ is pleased to express what he is to his Church and People, by the elegant Metaphor of a Vine; the Nature and Properties of which, with the Parallels and Disparities follow. Metaphor. I. THe Vine seems not so lovely, stately and amiable to look upon as some other Trees; 'tis not so high and lofty as the Cedar, nor to be compared for strength to the Oak; nor for Beauty to the Palm or Firr-Tree. II. The Vine nevertheless hath a more honourable Name given to it than other Trees. The Lord's choicest Plantation (the Church) is expressed by it; and therefore 'tis dignified with the Title of Goodly and Noble. Ezek. 17.8 Jer. 2.21. Psal. 80.9. III. The Vine gives large Shoots, grows much in its young and tender Age, and brings forth Fruit in a short time after it is planted. IV. The Vine wonderfully abounds with Sap, and inward Virtue, bearing and nourishing many large Branches, which spread exceedingly; yet all partake of its Root and Fatness (as it is said of the Olive-Tree) where there is enough to feed all, Rom. 17.17. and make them flourish and bear Fruit abundantly. V. The Vine is a most fruitful Plant. A great Naturalist tells us of one Stock, one single Vine planted by the Empress Livia, Plin. l. 14. c. 4. that yielded 12 Amphoras (that is, 108 Gallons of our measure) of good Wine yearly. There are sometimes found hundreds of Grapes upon one Cluster, several Clusters upon one Branch, and abundance of Branches upon one Stock. The Scripture when it would express Plenty, borrows a Term from the Vine, which denotes Increase. Psal. 128.3. Thy Wife shall be as a fruitful Vine upon the Walls of thy House. VI The Vine brings forth pleasant Fruit, sweet and delightful beyond others; 'tis said to make glad the heart of Man. Give Wine to those that are of heavy heart; Psal. 104.15. Prov. 31.6, 7. let them drink and forget their Poverty, and remember their Misery no more. When the new Wine languisheth, the merry-hearted do sigh; Isa. 24.11. all Joy is darkened, the Mirth of the Land is gone. VII. The Vine yields profitable Fruit; The Blood of the Grape (as 'tis called, Deut. 32.14.) is a great Strengthener and Supporter of Nature. Paul advises Timothy to drink a little Wine for his Stomaches sake, 1 Tim. 5.23. and often-infirmity. The good Samaritan is said to pour in Oil and Wine into the Wounds of the Man that fell among Thiefs. Luk. 10.34. VIII. The Vine is a shadowy Plant, its spreading Branches and large Leaves afford a delightful and refreshing Shade, and is therefore used for covering of pleasant Arbours. IX. 'Tis a very soft and tender Plant; so that if it be, cut bruised, or any way wronged, it will abundantly weep and bleed out its Sap and Moisture, as Naturalists report. Hieron. Tragu●● in his Com. de Stirp. l. 3. p. 1059. X. An eminent Writer saith, That the Tears of the Vine (like Gum congealed in the Stock of it) dropped into dim Eyes, remove the little Clouds that begin to gather there, drive away Darkness, and clear the Sight: And further saith, Quid possit Vitis, & alia quae fundit, sermone explicare nemo potest; that no Tongue could sufficiently tell the Virtues of the Vine: Plin. l. 14.1. the like says Pliny. Parallel. I. JEsus Christ in his state of Humiliation, did not appear in that outward Glory, Pomp and Magnificence, which the proud Grandees of the Earth glitter in; he was not entertained with the Royalties of Imperial Palaces (for his Kingdom was not of this World. Mat. 8.20. Joh. 18.36. ) He was looked upon in comparison of the Mighty Men, who are compared to the Cedars of Lebanon, and Oaks of Bashan, as a poor mean and contemptible Shrub; as the Prophet foretold: He shall grow up before him as a Tender Plant, Isa. 53.2, 3. and as a Root out of a dry Ground; he hath no Form nor Comeliness, and when we shall see him, there is no Beauty, that we should desire him. II. Jesus Christ hath a Name above every Name; Phil. 2.9. he infinitely excels whatsoever is good, great and glorious in Angels, Saints and Men. Heb. 1.14. The spendor and Stateliness of Monarch's Courts is nothing in comparison of that unexpressible Lustre and Majesty that surrounds him. The Heavenly Luminaries are dim to him; he is the Royal Offspring of Heaven, of the sublimest Extraction. When he bringeth the first begotten into the World, he saith, Heb. 1.6. and let all the Angels of God worship him. III. Christ when in his young and tender Age, Luk. 2.52. grew much in favour both with God and Man; and when he was twelve years old, disputed with the Learned Doctors, hearing them, and ask them Questions; Luk. 2.46, 47. and all that heard him were astonished at his Understanding and Answers, etc. IV. J●●sus Christ is full of Life and Divine Virtue; the Treasuries of his communicable Graces are immense and unspeakable; Col. 1.19. Joh. 1.14. All Wisdom and Knowledge are hid in him: In him all Fullness dwells: his People, mystically united to him, are his Branches; them he supplies with spiritual Quickening, Nourishment and Growth, and though scattered over many Kingdoms and Nations, his Protection environs them round about, provides a sufficient Supply for their spiritual Wants, which is to be found no where else. Joh. 15.6. If a Man abide not in me, (saith he) he is cast forth as a Branch that is withered, etc. V. Christ the Spiritual Vine, is not only a green, spreading and flourishing Plant, but also exceeding fruitful; he was so in his Life, Acts 10.38. 1 Cor. 13. going up and down doing good, both to the Bodies and Souls of Men; fruitful in his Death. In that Cluster there is much choice Fruit; Dan. 9.24. as Atonement, Reconciliation, Redemption, Victory over Sin and Satan, the abolishing of the Law, and establishing the everlasting Righteousness: he was fruitful in his Resurrection, Ascention, Intercession, etc. The Graces of the Spirit, Holy Ordinances, Host 14.8. and Promises of Eternal Life, are all Fruits of this heavenly Vine; from him is all our Fruit found. See Metaphor Light. VI The Lord Jesus brings forth the most pleasant and most desirable Fruit. I sat down under his Shadow with great delight, saith the Spouse, Cant. 2.1. and his Fruit was pleasant to my Taste. No Cup so refreshing as the Cup of Divine Consolation. Eph. 2.1, 5, 6. No Wine nourishes or quickens the Body so much as the Love of Christ, Peace with God, Reconciliation, Pardon of Sin, Justification, Adoption, etc. Psal. 34.8. These Blessed Fruits of this mystical Vine do cheer, feed and enliven a Drooping and Languishing Soul. VII. The Lord Jesus yields Fruit every way profitable. 2 Thes. 2.17. Rom. 1.5. Rom. 5.11. 2 Cor. 4.1. All the Good that Soul or Body is capable to receive, flows from him, and is the Fruit of his Love, purchased by his Death, and communicated by his Word and Holy Spirit: It warms, supports and strengthens the Souls of his People. His Grace is of a healing, Eph. 2 5, 8. Psal. 103.4 quickening, and vivifying nature. See Metaphor, Wine and Ointment, etc. VIII. Jesus Christ is a Shadow to his Church, a hiding-place from the Wind, Cant. 2.3. Isa. 32.2. and a Cover from the Tempest; as the Shadow of a great Rock in a weary Land: He defends from the Rage of Satan, from Sin, from the Fury of Man in the heat of Persecution; yea from the wrath of God, 2 Sam. 22.2, 3, 4. Isa. 53.5. Lam. 3.22. by which (were it not for the interposition of this blessed Screen or Shade) we should be scorched, burnt, yea utterly consumed. See Rock, Appletree, etc. IX. Christ, the Spiritual Vine (being affronted, Luk. 19.41 rejected and abused by the rebellious, obstinate and unbelieving Jews) when he approached and beheld the City, Mark 3.4. He wept over it, was grieved for the hardness of their Hearts; Mat. 26.38. but more especially when he came under the execution of Divine Wrath for Man's sake, and in his stead, which he did willingly undergo; Isa. 53.7. Luk. 22.44 how did his bruised and abused Body sweat (as it were) great drops of Blood, until he yielded up his blessed Life and precious Spirit for us? X. The Grace of Christ, Rev. 3. ●●8. the Spiritual Vine, is precious Eyesalve, which removes those thick Clouds of Darkness and Ignorance that are upon the Understanding; by which a Soul spiritually comes to have a clear Prospect of those never-fading Glories of the other World, and plainly discerns the gilded Follies and transitory Vanities of all things here below. In a word, no Tongue can sufficiently exalt the transcendent Virtues of this ever-blessed Vine. Metaphor. I. THe Vine is a Plant of an earthly Extract; the choicest and goodliest are only the Plantation of Men. II. The Vine is not always green; the Leaves fall off in Winter. You may look for Fruit when the Vintage is gathered, and find none. III. The Fruit of the Vine taken to excess, is offensive to God, hurts and injures the Soul, breeds Diseases and destructive Humours in the Body, bereaves Men of Reason, intoxicate the Brain, etc. IV. The Fruit of the Vine diminishes, by gathering Cluster after Cluster you may soon strip it off all. V. The Fruit of the Vine is only good for the Body. VI The Vine wants Support; unless it be underpropt, it falls, being not able to bear the weight of its own Branches. Disparity. I. CHrist is of an heavenly Original and Extraction, Joh. 6.51. a Vine of God's own planting, who prepared a Body for him, Heb. 10.5. and appointed him to the work of Redemption. He is the true Vine, Joh. 15. 1ST and God the Father is the Husbandman; no other could plant so Noble a Vine as Christ is. II. Christ, the Spiritual Vine, perpetually flourishes, always abounds with Fruit, and knows no Winter; he is the same from Generation to Generation, Heb. 13.8. Jam. 1.17. yesterday, to day, and for ever, without variation, or shadow of turning; there's always a full Vintage, that never diminishes, withers, nor decays, never grows old, but ever remains in its full growth and absolute Perfection. III. The Fruit of Christ, the Spiritual Vine, never hurts any; no danger of Surfeit here; the more you eat and drink the better 'tis; here's no fear of Excess. The Wine of Consolation neither gluts nor inflames, nor intoxicate, but nourishes, and feeds the Soul, still begetting a sharper Appetite for more. IU. All the Believers in the World may partake plentifully of the Fruit of the Spiritual Vine (the Lord Jesus) every day, Mat. 5 6. Mat. 11.28. Isa. 55.1. yea, every moment; there's enough for Millions, and to be taken freely, yet the Store is never the less. How many have been nourished thereby since the beginning? yet 'tis as full as ever, and so will ever be. V. This Fruit is good for the Soul; it comforts and revives the Inward Man. VI Christ the Spiritual Vine, is of excellent Strength and Ability to support his spiritual Branches, (the Saints) and needs no help from any another. Corollaries. I. FRom this Metaphor we may learn what an infinite Blessing and unspeakable Mercy the Lord Jesus Christ is to his Church, and all true Believers; how helpless Saints are of themselves; for the Branches cannot stand without his Divine Support, nor bear Fruit, Jo●●. 15.4. unless this blessed Root communicates Sap and Nourishment to them. II. It shows what a sweet and blessed Union there is between Christ and Believers; such a Relation as is betwixt the Root and Branches; 'tis a Mystical (yet the nearest and most real) Union. III. It shows, That our whole Dependence ought to be on Christ; for he only can uphold us, as the Root does the Branches: Without him we can do nothing; we can neither grow, Joh. 25.5. bear Fruit, nor stand firm in a boisterous and tempestuous Season, nor suffer for his Name; but with his help we can do all. IV. It shows, That Christ is very sensible of all the Wrongs, Injuries and Outrages that are done to his Saints: They that lay hold on, and offer Violence to the Branches, Zech. 2.8. come very near the Tree; such touch the Apple of his Eye. And let Believers be sweetly comforted from hence; That under all their Decays, and want of more Grace, there is abundance of more Sap and Spiritual Nourishment in the Root and Body of this Blessed Vine, which (according to the nature of the Metaphor) shall in due time be communicated to all the Branches, that are truly grafted in him, which shall revive them, and make them flourish both with Leaves and Fruit, to the Glory of God and their own Eternal Happiness. This Humble Plant calls for our Imitation: This Noble Plant deserves our Adoration: It's early Fruit provides us early Food; Its Plenty stores us with what's rich and good: Its pleasing Sweetness gratifies our Taste; Its Profit fills us without fear of Waste; Its Shadow shelters from Extremes of Heat, (Circling the Church) His choicest Cabinet; A Tender Plant; How can we then abuse him? An Eyesalve; healing all the Blind that use him. Christ the Lily of the Valleys. Cant. 2.1. I am the Rose of Sharon; and the Lily of the Valleys. MOst Expositors agree that these (foregoing Words) are the Words of our blessed Lord and Saviour Jesus Christ: I am the Rose of Sharon, and the Lily of the Valleys. Wherein he expresseth his own Excellencies, to draw, allure and enamour the Souls of those that love, and long after him: how fitly he may be compared to a Rose we have showed in this Book, in some other Place, to which we refer you. And as there is great and lovely Beauty and Amiableness set forth by a Rose; so here, I shall by his Assistance, endeavour to set forth his Delicious Qualifications, by a Lily; the Lily of the Valleys. Metaphor. I. A Lily is a sweet and a fragrant Flower, yea of such a strong and odoriferous Scent, that a Man's Senses (Naturalists say) will be easily overturned with the sweet Savour thereof. II. A Lily is white and very beautiful; within it are seven Grains or Seeds, of the colour of Gold, so amiable, that our Saviour saith, Solomon in all his Glory was not adorned like one of these: Tagus' p. 793. for Whiteness it exceeds all Flowers. III. It is observed that the Lily is exceeding fruitful; una Radice quinquagenos saepe emittente bubbos; one Root puts forth fifty Bubbs or Colours. Plin. lib. 21. c. 5. IV. Pliny saith, The Lily is the tallest of Flowers, c. 21. p. 5. yet hangs down its Head. V. The Lily is a Flower that hath many medicinal Virtues; the distilled Water of a Lily is good to restore a lost Voice, it helps Faintness, good for the Liver, helps the Dropsy; and the Oil of it is good for divers Maladies; Inquit Galen. Parallel. I. THe Lord Jesus Christ may very fitly be compared to the Lily, whose Savour and spiritual Sweetness very much excels and transcends the Sweetest of any Odours that can be mentioned; the Honey and the Hony-Comb are sweet to the smell, and sweeter to the taste: O then how sweet is the precious Savour of our blessed Saviour! See Rose of Sharon. II. Whiteness denotes Holiness; 'tis said of the Bride, the Lamb's Wife, to her was granted, that she should be clothed in White. And of those few Names, Rev. 19.8. in Sardis, which had not defiled their Garments, these (saith Christ) shall walk with me in white, for they are worthy. Purity is essential, Rev. 3.4. originally, perfectly, and absolutely inherent in Christ; he is Holiness itself, his Glory is infinite, within and without every way glorious; the Perfection of Beauty. III. Jesus Christ is exceeding fruitful, from this Root, (for so is he called) how many Lilies, or holy, and heavenly Churches, have there sprung? yea, from this Blessed Lily many thousands of holy and sanctified Christians? See the Metaphor of the Vine. IV. Jesus Christ is higher than the Mighty Princes, Kings and Emperors of the Earth, higher than Heaven or Angels, and yet humble and lowly in Heart; Therefore he is compared to the Lily of the Valley, in his Exaltations, as God very high:▪ but in his Humiliation, he seems to hang down his Head. V. The great and incomparable Virtue that is in the Lord Jesus Christ, is excellently good to cure all the Diseases and Maladies of the Soul; it cures Spiritual Blindness, it softens an hard Heart, it cures Stubbornness and Obstinacy, by his blessed Infusion of Grace; in a word, there is no Malady too hard for this Spiritual Physician. See Physician and Heart. And for other Properties of the Lily, see more where the Church is compared to it. For the Disparity, See Rose of Sharon. Application. FRom hence we may seasonably learn to be humble, seeing the Lily which is said to be of a tall growth, yet hangeth down its Head. As Christ is humble, so Holiness and Humility are the glorious Ornaments of a Christian. That Christian that hath most Holiness, hath most Humility. The Ear of Wheat which is well kerned and fullest, hangs down its Head most. Christ under the Similitude of an Appletree. Cant. 2.3. As the Appletree amongst the Trees of the Wood, so is my beloved amongst the Sons; I sat down under his Shadow with great Delight, and his Fruit was sweet unto my Taste. AS Christ sets forth the Praise of his Church in the second Verse, She excelling all the Daughters, as the Lily did Thorns; so the Church sets forth Christ's Glory and Praise in this; He excelling all the Sons, as far as the Appletree excels all the Trees of the Wood Simile. I. THe Appletree is very profitable to the Owner, as it is observed by some; it far excels other Trees; hence Pliny s●●ith, there were many about the City of Rome, which were set at a yearly Rent of two thousand Sesterces; yielding them more Profit and Revenue by the year than a pretty good Farm. II. The Appletree yields diversity of Fruit. It hath (saith Mr. Ainsworth) more variety of Fruits than any other Tree that grows; 'tis not easy to reckon up the various sorts of Apples. III. The Appletree yields sweet and pleasant Fruit. IV. The Appletree doth wonderfully excel the wild and barren Trees of the Desert, which bear no Fruit, or else that which is sour and unwholesome. V. The Appletree, whether you take it in the Blossom, or when its Fruit is fully ripe, is a very beautiful Tree, and to look upon very lovely and amiable. VI The Appletree in its Leaves, Buds, Blossoms, Fruits, etc. hath very sweet and comfortable Smells: Cant. 1.5. The Spouse alludes to it when she cries to her Beloved to comfort her with Apples. VII. The Appletree, Naturalists observe, is a very tender Tree; Pliny saith, Pliny, lib. 17. c. 546. 'tis the tenderest of all Trees. VIII. An Appletree is a very shadowy Tree; its Shadow refresheth, and by common Experience is found comfortable to sit under in the heat of the Day, etc. IX. 'Tis a rare sight to see an Appletree grow in a Wood X. The Leaves and Fruit of the Appletree are Medicinal. XI. An Appletree in the midst of the Trees of the Wood affords oftimes much Refreshment to weary Travellers. Parallel. I. THe Lord Jesus Christ yields his Father more Profit, and brings more Glory to him than all the Angels in Heaven, or Saints on Earth▪ do or ever did, and not only brings Glory to God, but also infinite Profit to all his People, who are Partakers of his Grace, Joh. 1. ●●▪ ●●6. and of the great plenty of Fullness that dwelleth in him. II. Jesus Christ excelleth in variety of precious Graces. What good thing is it that any true Believers wants, or can want of any sort, but 'tis to be had in Jesus Christ, whether Grace or Gifts, things for the Soul, or things for the Body, whether common or special Mercies? Joh. 1.16. Of his Fullness all we have received, and Grace for Grace. III. Jesus Christ the Divine Appletree bears most sweet and pleasant Fruit; his Fruit was sweet (saith the Spouse) to my Taste. See the Metaphor of the Vine. IV. Jesus Christ infinitely excelleth and surpasseth all Objects and Things whatsoever, He is the chiefest amongst ten thousand, Cant. 2.3. yea, the chiefest in the whole World, none like to him in Heaven or Earth. V. Jesus Christ is very beautiful; whether you consider him in his Incarnation, or Exaltation, he is most amiable and lovely, Joh. 1.14. We beheld his Glory as the Glory of the only begotten Son of God, etc. VI How transcendently sweet is the Scent and Odour of our Blessed Saviour! How sweet are the Comforts of his Spirit, his Word and heavenly Doctrine! Thy Word, saith David, Psal. 1.19. is sweeter than Honey or the Hony-Comb; Words fitly spoken are like Apples of Gold in Pictures of Silver: Prov. 25.11. God's Word is not only sweet, but rare and valuable; Christ is wholly delectable, his Conception, Birth, Life, Death, Burial, Resurrection, Ascension and Intercession smell exceeding sweet. See Vine. VII. Christ is of a soft and tender Heart, full of Bowels, of Compassion to poor Sinners; weeping over perishing one's, and thus 'twas foretold of him by the Prophet; He shall grow up as a tender Plant, Isa. 53.2. and as a Root, out of the dry Ground. VIII. Jesus Christ is a Shadow many ways to his Church; Cant. 2.5. I sat down under his Shadow with great Delight; Psal. 17.8. Isa 4.6. Isa. 25.4. Isa. 32.2. Psal. 57. 1ST Psal. 91.1. He is a Cover from the scorching heat of the Wrath of God, a Shadow for need; and he is a Shadow for Delight, Refreshing and Pleasantness. Shadow is often used in Scripture to denote Protection and Mercy. See Rock, Habitation, Vine, etc. IX. It was a rare sight to see Jesus Christ in the days of his Flesh, dwelling in the Wood of this World amongst Men. X. The Leaves of this Tree of Life, are for the healing of the Nations. Rev. 22.1. XI. So when a poor, weary Soul, or spiritual Pilgrim meets with this Divine Appletree, and partakes of the Fruit thereof, he is sweetly refreshed and supported thereby. Metaphor. I. AN Appletree is subject to decay; in time it doth wither and die. II. The Fruit of the Appletree will soon rot and come to nothing. III. The Fruit of the Appletree hath some pernicious Qualities in it, it's only external and it perisheth in the using. IV. An Appletree hath no Fruit, Leaves, nor refreshing Shadow on it, for one great part of the Year. Disparity. I. THe Lord Jesus Christ never decays, nor ceaseth from yielding Fruit. II. But the Fruit of the Lord Jesus Christ is incorruptible, and will never fade nor decay, it endureth for ever. III. But Christ's Fruit hath no bad nor hurtful Quality; 'tis sweet, but surfeits not, breeds no Worms; but on the contrary, purges the Soul from all inward Filth, and makes it healthful; this Fruit is satsifying. The Spouse by eating herereof had abundance of Rest, Peace, Content and Satisfaction. IV. There is Fruit always to be found on Christ, and a refreshing Shadow; this Tree is ever green and knows no Winter. Heb. 13.8. Application. I. IS Christ compared to an Appletree, among the Trees of the Wood: Then from hence we may infer, not only the Excellency of the Lord Jesus above others, but Sinners▪ Strangers, and whoever will, may come to him and eat of his Fruit, and sit down under his Shadow; He, the Tree of Life, is not paled, fenced, nor walled in, as such which are planted in a Garden or Orchard, Joh. 55.1. Rev. 2.2. nor is there an Angel or flaming Sword, to keep the way of this Tree of Life; nor is the Fruit of this Tree forbidden. An Appletree in a Wood is common and free to all, Joh. 7.37. poor Beggars and Strangers may have free Access thither, and who will forbid them? Whoever will, may come and partake of Christ's Fruit freely. Motive. II. Be exhorted then (Sinner) to hasten to the Lord Jesus Christ, who is the Tree of Life. 1. Consider the Barrenness and Unfruitfulness of all other Trees, or Objects of the World, that grow in the wide Wilderness where you live; what is all the Fruit of earthly Pleasure, Profits and Honours of this Life, to the Fruit of Jesus Christ? To Pardon, Peace of Conscience, Communion with God, Eternal Life? etc. Let us more particularly consider the nature of Christ's Fruit: 2. 'Tis exceeding sweet and pleasant to the Taste, 'twill sweeten all your Bitters. 3. 'Tis safe Fruit, it will do you good abundantly, and no hurt, nothing is of a surfeiting Nature in it. 4. 'Tis satisfying Fruit, no other Fruit can satisfy; not only good for Food, but choice and satisfying Food! 5. There is store of Fruit on this Tree, see how the Tree hangs! the Boughs thereof are wonderfully loaden, the Plenty is great in this; 'tis like the Tree spoken of by Daniel. Dan. 4.12. 6. It's Fruit is lovely and delightful to the Eye; do not the Looks of these Apples invite you? 7. It's Fruit is durable, cannot corrupt nor decay. 8. 'Tis the Tree of Life. Eat of this Fruit, and thou shalt not die, but live for ever: Such are passed from Death to Life, and shall not come into Condemnation; Joh. 5. 2●●. 9 'Tis Fruit that those that eat thereof, shall be made wise by it. 10. It yields a sweet Smell, comforting under Faintness. 11. It is medicinable, the Fruit of this Tree will purge out the evil Venom and horrid Poison, that came into our Natures by old Eve's eating of the forbidden Fruit, contrary to the Command of God. 12. It's Shadow is most excellent for refreshing, it gives great Consolation; yea, the greatest Consolation to poor fainting, wear●●ed Souls, that willingly sit down under this Tree. 1. He shelters from the scorching heat of God's Wrath due for Sin. 2. He shelters, or is a Covert from the hurt and heat of Persecutors or Rage of such. 3. 'Tis a delightful Shadow, Refreshing to the weary Soul, and in a troublsome Land a sweet Restingplace. 4. 'Tis a Shadow that yields full Content and Satisfaction,— I sat down; in the Text, signifies, her acquiescing there, or making her Abode under the same; she desires no better nor no other Happiness, seeks no●● to Angels, to Saints, nor to her own Works. 1. I sat down with Delight; now this Delight is neither carnal nor sinful, but 'tis spiritual. 2. 'Tis great Delight which the Church has, even ravishing Joy. 3. 'Tis abiding and lasting Delight, increasing it will be more and more, as it is said of the Light of the Righteous, it shines more and more to the perfect Day. 4. This Delight is an Earnest of that Delight which the Soul shall have in Heaven. 5. 'Tis a complete and perfect Shadow, it answers all Needs, a Shadow for the Head, Heart, and every part, and at all times. From hence we infer, 1. What great cause have we to admire the Goodness of God; though he denied us in Adam to eat of that Tree of Life after the Fall, yet hath he provided us another Tree of Life to make us immortal! 2. What Fools are all those, who refuse to eat, and live for ever! 3. Let us also learn from hence, when we are faint and weary, to seek to none but Christ, the Tree of Life, for Refreshment. 4. How happy are Believers, who sit under the Shadow of Christ's Protection, his Ordinances and Divine Doctrine! Christ an Ambassador. Mal. 3.1. And the Lord whom ye seek shall suddenly come into his Temple, even the Messenger of the Covenant, whom ye delight in, etc. THe Words, Ambassador, Legate, or Messenger, are synonimous Terms, properly such as are commissioned or deputed betwixt distant Parties, to transact Affairs of moment. The Term is applied to Christ, who is the Angel, Messenger, or Ambassador of the Covenant, who not only transacted, but completed the Work of Redemption, thereby reconciling God and Man, who were before at variance and Enmity: Which shall be further manifested in the following Parallel. Metaphor. I. AN Ambassador or Messenger of Peace is an honourable Person, and usually a great Favourite to the King. II. An Ambassador is a wise Person, skilled in State-Affairs, and knows how to adjust National Differences, or to make up a Breach or Breaches that may be between one Kingdom and another. III. An Ambassador must be of known Integrity and Faithfulness, as well as of Ability, great Trust being reposed in him. IV. An Ambassador is appointed and made choice of to this great Employment, and Place of Trust, by the determination and decree of the King. V. A Person that is chosen to go an Ambassador, must accept of the Place and Work, before he takes his leave of the Court. VI An Ambassador is entrusted with Matters of great weight and moment, things that concern Peace and War, the Weal and Woe of Kingdoms and Nations. VII. An Ambassador, as he is chosen, and entrusted with Matters of great consequence; so likewise, that he might be invested with a Legal Power, he receives a special Commission from the Prince or State he represents, which does authorise him to that Work and Office. VIII. An Ambassador, having received his Commission, leaves his own Kingdom, and goes into that Country, to which his Prince hath ordered him, there to negotiate the Affairs that are committed unto him. IX. An Ambassador of Peace represents the Person of the Prince or State that sent him; so that the same Honour and Dignity, or Indignity, that is showed to him, is showed thereby to the Sovereign whom he represents: And it is easy to guests how much they esteem the Prince, by the Respects they pay to his Ambassador. X. An Ambassador is strictly tied to the prescribed Rules, Precepts, and Directions, which are delivered to him, and doth not, must not proceed contrary unto them. XI. An Ambassador is oftentimes sent to prevent or put an end to War, that thereby great Effusion of Blood, Ruin, and Desolation might be stopped and prevented. XII. An Ambassador offers Terms, or makes Proposals to the adverse Party, thereby finally to conclude and make a lasting Peace. XIII. An Ambassador that hath a tender Heart, is greatly grieved when he sees his Mediation and merciful Terms of Peace to be slighted and rejected; and from the consideration of the woeful Misery and Calamity that is like to follow, he is the more importunate, using many Arguments to cause Compliance. XIV. An Ambassador hath many Servants, or a great Retinue waiting upon him, and is a Person deserving much Honour, in discharging his Trust with very much Awe and Fidelity to his Prince. XV. An Ambassador hath Power given him to ratify and confirm Articles of Peace between Kingdoms and Nations, who are at variance, that so there may be Commerce between them in future Times. XVI. A faithful Ambassador is received with abundance of Joy at his return home, and is highly preferred, as a Testimony of great Favour, for his Works sake. XVII. An Ambassador not having success in his Business, in bringing the Adversary to amicable Terms of Peace and Reconciliation, many times against those Nations or People that refuse, bloody War is proclaimed, and great Desolation follows. XVIII. An Ambassador is oftentimes an Instrument to save Thousands, and Ten Thousands of Souls from Death, and Kingdoms from Fire, Sword, and Destruction; and thereby he raises Trophies to his Fame and Glory. Parallel. 1. CHrist, the Ambassador or Messenger of the Gospel of Peace, is a most noble, honourable, and renowned Person, Lord of Lords, most excellent in Worth and Dignity, one near-allied, 1 Tim. 6.15. and a great Favourite in the Court of Heaven. II. Jesus Christ, the Messenger of the Covenant, 1 Cor. 1.24. Rom. 8.6. Eph. 2.13, 14, 16. or God's Ambassador to Sinners, is full of Wisdom and Skill in all the grand Affairs which concern the Glory of his Father, and the Welfare of Sinners: He knows how to end the Differences between God and Man, and to make up that grievous and destructive Breach that hath been so long between them. III. The Lord Christ hath in him all the Perfections of the glorious Deity; He is called the faithful and true Witness. Never did Ambassador act with such Integrity to Prince and People, Col 1.19. & 2.3. as Christ doth between God and Sinners. He would not have God dishonoured, Rom. 3.24, 26. nor Man to miss of Pardon. IV. Christ was chosen and appointed Messenger of the Covenant, by the Determination, Counsel, Purpose, Acts 4.28. Acts 2.23. and Foreknowledge of the King of Heaven; hence is Christ said to be a Lamb slain from the Foundation of the World. Rev. 1ST. V. The Lord Jesus Christ, when chosen to be sent on this great Embassy, or Message of Peace to Sinners, readily accepted it: Lo, it is written in the Volumn of the Book, I come to do thy Will, Heb. 10 8. O God. VI Jesus Christ, the greatest Ambassador and Plenipotentiary of Heaven and Earth, hath Matters of such weight and moment committed to his Trust, that very far exceed those things that concern Peace and War amongst Men and Nations; for they are Matters in which are wrapped up the spiritual and eternal Weal or Woe of all People and Nations of the World. He is entrusted with those high and wonderful things, that concern the Glory of God, and the Peace and eternal Felicity of our Souls. VII. As Christ was chosen and ordained God's Messenger, and entrusted with the great Concerns, and sole Management of the Covenant of Grace; so that he might every way be rightly constituted, authorized, and empowered, he received a special Commission from the Father. Joh. 12.49 He gave me Commandment what I should say, and what I should speak. I have a greater Witness than that of John; Joh. 6.36. for the Works which the Father hath sent me to do, the same bear witness that he hath sent me. VIII. Christ, that he might negotiate, and fully accomplish and complete the great and important Affairs, of making Peace between God Almighty, and poor Sinners, left his own Kingdom, and the Glory he had with the Father, and came into this World: Gal. 4.4. When the Fullness of Time was come, God sent forth his Son. IX. Christ Jesus, the Messenger of the Covenant, represents the Person of God himself; Mat. 10.40 so that whosoever reuerences the Son, reuerences the Father also: He that receiveth me, Luk. 10.16 receiveth him that sent me; and he that rejecteth me, rejecteth him that sent me. The Father judgeth no Man, but hath committed all Judgement to the Son, Joh. 5.22, 23. that all Men should honour the Son as they honour the Father. He that honoureth not the Son, honoureth not the Father which hath sent him. X. The Lord Jesus Christ did require and command nothing of Mankind, but what was the absolute Will and Pleasure of the Father: My Doctrine is not mine, Joh. 7.16. but the Father's that sent me▪ I lay down my Life, that I may take it up again. Joh. 10.17, 18. This Commandment received I of the Father, etc. XI. Christ was sent to put an end to that dismal and desolating War, 2 Cor. 5.19. Rom. 5 10 which was occasioned by Sin, and the horrid Breach of the first Covenant, between God the Creator being offended, and the sinful, guilty, and rebellious Creature. God was in Christ, reconciling the World to himself, etc. For if whilst we were Enemies, Eph. 2.16, 17. Col. 1.21, 22. Mark 1.15▪ & 16.16. Mat. 11.21, 22. we were reconciled to God, by the Death of his Son; much more, being reconciled, shall we be saved by his Life. And that he might reconcile both unto God in one Body by the Cross, having slain the Enmity thereby. And came and preached Peace to you that were afar off, and to them that were nigh. And to you that were sometimes alienated, and Enemies in your Minds by wicked Works, yet now hath he reconciled in the Body of his Flesh, through Death. XII. Christ, the Messenger of the Covenant, Mark 1.15▪ offers gracious Terms of Peace and Reconciliation to Sinners: Repent, Mark 16.16. Mat. 11.28. and believe the Gospel. Believe, and be baptised. He that believeth, and is baptised, shall be saved. Come unto me, all ye that labour and are heavyladen, and I will give you Rest. O what sweet and easy Terms of Peace are these! 'Tis but to acknowledge our own Gild and Vileness, lay down our Arms, and accept of Mercy by believing in the Lord Jesus. Look unto me, and be ye saved, all ye Ends of the Earth. Whoever will, Isa. 45.22. Rev. 22.17▪ let him take of the Water of Life freely. XIII. Jesus Christ, the Messenger of the great God, was greatly grieved, to see the Jews, to whom he was first sent, Luk. 19.41, 42. stubbornly to refuse and reject that glorious Salvation, offered to them by himself. When he came near the City, he wept over it, Mat. 23.37. saying, If thou hadst known, even thou, at least in this thy day, the things that belong unto thy Peace; but now they are hid from thine Eyes. O Jerusalem, Jerusalem, Luk. 13.34. how often would I have gathered thy Children together, as a Hen gathers her Chickens, and ye would not. O that Israel had harkened unto me. XIV. Jesus Christ hath many Servants, who wait on him in the Accomplishment of this great and glorious Work, Luk. 22.43 viz. the holy Angels, and the blessed Apostles and Ministers of the Gospel. The Lord Jesus deserveth eternal Honour for this glorious Work: Let the Angels of God worship him. Heb. 1.6▪ All aught to honour the Son, as they honour the Father. At the Name of Jesus every Knee shall bow. XV. The Lord Jesus Christ ratified and confirmed the Covenant of Grace between God and Man by his own Blood, and thereby opened a free Commerce with God: Eph. 2.18. For through him we have access by one Spirit to the Father. Saints may with boldness come to the Throne of Grace by the Blood of Jesus. Heb. 4.16. XVI. The Lord Jesus, when he had done his Work, returned home unto his Father, and is highly honoured, being clothed with Glory and Majesty, Eph. 1.20. and is set down at the right hand of God on high, far above Principalites and Powers. XVII. Those People and Nations that refuse the Offers of Grace and Peace made to them by Jesus Christ, God proclaims War and eternal Death against them. He that hath the Son hath Life; Joh. 3 36. but he that hath not the Son, hath not Life, but the Wrath of God abideth on him. It shall be more tolerable for Sodom and Gomorrah in the Day of Judgement, than for that City. Mat. 10.14 If we sin wilfully, after we have received the knowledge of the Truth, there remains no more Sacrifice for Sin, Heb. 10.26, 27. but a fearful looking for of Judgement, and fiery Indignation, that shall devour the Adversaries, and all those that have stubbornly refused the free Tenders of Grace. XVIII. Jesus Christ was and is the only Instrument in the hand of God to save the World from utter Destruction and Ruin, and many Thousands of poor Sinners from eternal Torments, under the incensed Wrath of an eternal God, and is hereby become the everlasting Wonder and Praise of Men and Angels: Worthy is the Lamb to receive Power, and Riches, Rev. 5.9, 10, 12, 13, 14. Wisdom, Strength, etc. Thou wast slain, and hast redeemed us to God by thy Blood, etc. Metaphor. I. HUman Ambassadors are but weak, mortal, and unstable Men, and many times cannot accomplish the Business they are employed about; or otherwise, by reason of Unfaithfulness, betray the Right and Prerogative of their Sovereign. II. Ambassadors among Men, though nobly descended, yet always are of a lower Rank than the Prince that sends them. III. Ambassadors among Men are employed to make up National Differences only, and appease the Wrath of Men. IV. Ambassadors among Men, at their first Arrival to treat of Peace, appear in much outward Pomp, Splendour, and worldly Grandeur. V. Ambassadors amongst Men are sometimes very long and tedious, when they begin, before they can effect the Issue or Product of their Negotiations. VI An Ambassador among Men, when he hath made up a long and destructive Breach between Kingdoms and Nations, and they are at perfect Peace and Friendship, yet he cannot keep them always so, but in time new Discord ariseth, and the Breach is as wide as it was before. Disparity. I. CHrist is God as well as Man, one mighty to save, perfect, alwise, stable, of one mind, no ways defective, able to accomplish all his Pleasure, true to God, highly standing for his Honour, wills not that he should abate a tittle of his Sovereignty; and rather than his Glory should be stained in the least, to save Sinners he laid down his own Life, and hath offered whatever the Will and Counsel of God was. II. Jesus Christ thought it no Robbery to be equal with God; Phil. 2.6, 7. hence called God's Fellow, and the express Image of the Father's Person; and, as touching his Divinity, Heb. 1.3. not inferior to him. III. Jesus Christ was chosen to make up the spiritual Breach between God and Sinners, to appease his Wrath, Isa. 53.5, 6, 7. and satisfy Divine Justice; Joh. 5.24. that he might not only save men's Bodies, but their Souls also; not to deliver from natural only, Joh. 3.17. but eternal Death. IV. The Lord Jesus, when he came, when he appeared to the World, Luk. 2.12▪ it was in a low, mean, and contemptible Condition: He vailed his Glory, Phil. 2.6, 7, 8. and made himself of no Reputation; and though his Retinue was glorious, yet invisible to the Men of the World. V. Christ did the great Work of his Embassy in a short time: By one Offering he hath perfected for ever them that are sanctified; Heb. 10.14. he soon removed the Enmity by the Blood of his Cross. VI This blessed Ambassador having made Peace between God and Believers, this League and Covenant by means of his Mediation is everlasting, this Peace shall not, cannot ever be broken, 2 Sam. 23.5. 'tis well ordered in all these things, and sure, being confirmed by Blood and the Oath of God; Heb. 6.16, 17. For the Mountains shall depart and the Hills be removed, but my Kindness shall not depart from thee, neither the Covenant of my Peace be removed, saith the Lord, that hath Mercy upon thee: Isa. 54.10. Application. I. THis may then really teach us to bless and praise God, for the Lord Christ the Messenger of the Covenant, or blessed Ambassador of Peace between God and us; it was the Father that chose and sent him on this Errand and Message. II. With what due and great Reverence ought we to receive the Lord Jesus, he being the Son of, and represents the Magnificent King not only of this World, but also of Heaven? as in the Scripture-Parable, Surely, saith he, they will reverence my Son. III. Accept of the terms of Peace offered to you by Jesus Christ, and stubbornly stand out no longer; 'tis your Wisdom to submit and yield speedily thereunto, for fear lest it should be said to you, as once to Jerusalem, etc. If thou, even thou, hadst known in this thy day, Luk. 19.42. the things that belong to thy Peace; but now they are hid from thine Eyes; now 'tis too late. 1. Consider, That the Breach and Enmity that is between God and Man, was occasioned by our Sin, Some Motives. we first broke League and Friendship with him. 2. Consider, how unable a Man is to stand and hold out in a War against God: Who ever hardened himself against him and prospered? Job 9.4. Who can stand before his Indignation? etc. Who knows the Power of thine Anger? Psal. 90.11 3. Consider, What a black foul and guilty Soul art thou! darest thou strive with thy Maker, and join in a Confederacy and comply with his Enemy? 4. Consider how willing God is to be at Peace with you, though the offended Party, he first seeks for Peace and Reconciliation! 5. Consider how long this blessed Messenger of the Covenant hath waited on you, and how often by his Ministers he hath invited and sent to you! 6. Consider what gracious Promises he hath made to pardon and forgive all bypast Treasons, if you will come in, and accept of his good and peaceable Terms? 7. Consider what great and irresistible Power there is in his Hands (are not the Bowels of his Compassion very tender) to ease himself of his Enemies? Isa. 55.9. 8. Consider what a sweet thing is it to be at Peace with God, Isa. 1.24. it passeth all Understanding! 9 Consider now is the day of your Visitation, 2 Cor. 6.2. this great Work admits of no delay, now is the day of your Salvation: O how sad will it be when Christ shall say, you having not accepted the free tender of Salvation, the things that concern your Peace, are now hid from your Eyes! 10. Consider Jesus Christ condescended very low, you may have Peace on very easy Terms, (viz.) Hear, and your Souls shall live; (i. e.) hear faithfully and savingly, Isa. 55.3, 4. etc. and I will make an everlasting Covenant with you, etc. But by way of Objection, some may say, What must we do to have Peace with God? Answ. 1. You must fight no more against God, neither must you join with those that in any wise take up Arms against God, nor resist his Word, his Spirit, nor cast a deaf Ear to the Reproofs of Conscience. 2. You must not only break your League with Satan, but must also fight against him and rebuke him, and so, that you may have no more Commerce with him, but must always desire Divine Assistance to resist his Temptations: though he pretends Love to you in offering worldly Profits, Pleasures, and Honours, yet his grand Design is to damn your Souls. 3. Do not any longer hold a Confederacy with Sin, no not so much as a secret Friendship with your Delilah, your choice and pleasant Sin, but put all thy Sins (as it were) to the Sword; Mortify the Deeds of the Body, etc. If you would have Peace, you must deal with your Sins, as the Israelites were to deal with the cursed Caananites. 4. Positively. Confess all your former Rebellions, Unbelief, Earthly-mindedness, Pride, Passion, Lying, Drunkenness, yea, all Sins, and forsake them. 5. Take hold of Christ, receive the Atonement he hath made for thee. 6. Enter into Covenant immediately, seal it now, defer it not on pain of Death. 7. Join thyself to the Lord's Covenant-People with speed, delay not, etc. Jer. 50.45. Application. 1. From whence we may infer, That those that reject Christ, the great Ambassador of Peace, are undone to all Eternity. 2. Let those, that through Grace are in a reconciled state and condition, ascribe all to Christ; Omnis Adoratio, & Laus tribuenda Christo. Christ a Witness. Rev. 1.5. And from Jesus Christ, who is the faithful Witness. 1 Tim. 6.13. Who before Pontius Pilate witnessed a good Confession, etc. John 18.37. For this cause came I into the World, that I should bear Witness to the Truth. Rev. 3.14. These things saith the Amen, the faithful and true Witness the Beginning of the Creation of God. THe Greek Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a Witness or Martyr. Beza upon Acts 22.20. says, Hic ego Graecum vocabulum servare malui, etc. i. e. Here I have chosen rather to keep the Greek Word, (viz. where Stephen is called a Martyr) than to translate it a Witness; for common Use hath so prevailed, that they are peculiarly called Martyrs, who not only by Confession of Mouth, but also by their Blood, testify the Doctrine of Christ. See Piscator upon the Place. The Greek word signifies any Witness, yet in all Tongues, except Greek, a Martyr is a loser of his Life for the Gospel; and often in Greek too in Ecclesiastical Writers. Christ in a spiritual sense is called a Witness; Isa. 43.10. & 55.4. Rev. 1.5. & 3.14. (1.) Because he is the most assured Testimony to us of Divine Truth, John 18.37. (2.) Because he hath exactly fulfilled all that was foretold of him in the Old Testament, Joh. 1.17. And (3.) because he was martyred upon the Cross for us, to complete our Redemption, and confirm the Gospel. As Witnesses amongst Men are absolutely necessary to the keeping up of Justice, and deciding all matters of moment between Man and Man: Even so Almighty God, intending to deal with Men according to this Rule, hath in Wisdom thought fit to provide Himself with a Witness for the keeping up of Justice, and deciding of all matters between Himself and Mankind; and according to his own rich and admired Grace, he hath provided a Witness, who is free from all exception, both in respect of his Faithfulness and Knowledge of things, and that is Jesus Christ himself, who is set forth to be the true and faithful Witness, the beginning of the Creation of God, who in point of Antiquity is very capable to set forth and attest whatsoever is necessary to be known of God, and in whatsoever a faithful and true Witness (in point of usefulness) can be unto Men, that and much more is Jesus Christ between God and Mankind. For the illustration whereof take these following Considerations. Metaphor. WItness imports something done that is to be attested when it shall be required. II. A Witness hath respect to a future Judgement, where a Difference may come upon trial between two Parties. III. A Witness is, or aught to be a person of Knowledge, who is necessarily qualified for the Work. IV. A Witness is usually called to give Testimony, and that in matters of which he hath very good knowledge. V. A Witness gives in a Testimony, and leaves the matter on Record that he is called to bear witness unto. VI A good and credible Witness makes a Cause valid to which he gives Testimony. VII. A Witness is so necessary in all matters of moment, especially that which relates to Judgement, and to the determination of things, that they are seldom done without one. VIII. A Witness is to speak the whole Truth, when no less will serve to clear the Case. IX. A good Witness is a just and impartial Man, that abhors Lying. X. A good and credible Witness ends Controversies upon Trial the right way; and leaves those that are cast without Excuse or Relief. Parallel. THere was something done between the Father and the Son in respect of Man before the World began, which God thought Christ a fit Person to bear Witness unto. 1. That God had a purpose of goodwill to Man, and in pursuit of which made a gracious Covenant in behalf of Man. 2. That God promised Happiness to Man (through that gracious Covenant) whom he saw fallen. And this Jesus Christ hath born Witness unto, in hopes of Eternal Life, that God (who cannot lie) promised before the World began. This Covenant, Promise, Tit. 1.2. and all other gracious Acts of the Father that attend them, as they are brought to light by Christ in the Gospel, he is a Witness of, together with the Being and Perfections of God, the necessity of Faith and Holiness, and Belief of the Resurrection of the Dead, and of Eternal Judgement, and the World to come. II. The Witness of Christ hath a full and clear respect to a future Judgement where a Difference is to be tried between God and Man. He that rejecteth me, and receiveth not my Word, I judge him not: Joh. 12.48 the Word that I have spoken, the same shall judge him in the last day. III. Jesus Christ is a Person of the greatest Knowledge in Divine Things, being always with the Father, and in his Bosom; spoke on Earth what he saw and heard in Heaven. He had the Word of God immediately from his own mouth, which no others had besides himself, and therefore qualified to be a Witness in the highest degree; as it's said, Him that God hath sent speaketh the words of God. Joh. 14.10. Joh. 3.4. I speak not of myself, but my Father that dwelleth in me he doth the works. IV. Jesus was not only called to be a Priest, as Aaron, but also to be a Witness; God called him from his high and exalted Glory in Heaven, to go forth as his great Witness to the World, to testify what he knows of the Father's Will from Eternity. Hence, said he, I came not of myself, but my Father sent me: and for this cause came I into the World, that I might bear witness of the Truth. Joh. 18. V. Jesus Christ hath given in a full Testimony, and born Record of all things depending between God and Mankind; He hath testified, that God loved the World, and sent him to be a Saviour; and that there is forgiveness of Sin, and eternal Life through his Name; and that God will condemn all those that believe not: He that believeth, and is baptised, shall be saved; but he that believeth not, Mark 16.16. shall be damned. VI Jesus Christ however accounted a false Witness and Deceiver by the Jews, yet hath by his excellent Doctrine, his holy Life, and stupendous Miracles, given such a Testimony to the World of God's Grace, and Good-will in making a Covenant, of his Faithfulness in performing and making good the same, of the reality of his Intentions, to make Men happy through believing, that he renders the matter on God's side valid against all Contenders whatsoever, so as that God shall be clear in Judgement, Joh. 5.10. and none be able to answer him one word of a thousand. VII. Jesus the faithful and true Witness, was so necessary to the determination of matters relating to God and man, that it could not be done without him, otherwise another might have served in his room; but none in Heaven nor Earth was found worthy to open the Book, and lose the steals thereof, Rev. 5.4. If I had not come and done what no other did, you had not had Sin, but now you have no cloak for your Sin; John 15.22, 24. VIII. Christ, as the chief Witness, hath spoke the whole Truth, left nothing concealed that either concerns God's Glory, or men's Good, either by himself before he went to Heaven, or by his Apostles since; Rev. 22.19. Acts 20.27. he hath declared the whole Counsel of God, so that the Record of his Testimony is able to make us perfect and complete in the whole Will of God; and if any add to, or take from his Word, he shall lose his part in the Book of Life and heavenly Jerusalem. IX. Jesus is so just, and impartial a Witness; yea, and so great an Abhorrer of Falsehood, that he is called the Truth itself, Joh. 14.6 J●●h. 1.17. yea, Grace and Truth came by him; He was holy, harmless, separate from Sinners. X. As the Testimony of Jesus will put an end to all Controversies the right way, and leave the Wicked wholly wihthout Excuse, and clear the Justice of God: So it shall be more tolerable for the Land of Sodom, in the day of Judgement, than for that City, Rom. 2.15, 1ST. M●●t. ●●. 15. that refuse and reject the Word and Testimony of Christ in the Gospel. Divine Justice however will be cleared in the eyes or view of Men, and Angels, in condemning them that had the Light, and would not be determined by it. See Christ a Prophet. Metaphor. I. THe greatest Witnesses amongst Men, are but of a short standing, they are but of yesterday; know but in part, therefore can testify but in part. II. Earthly Witnesses are but Servants, and in many things return the Matter of their Testimony by Information. Disparity. I. BUt Jesus Christ is an Ancient Witness of long standing, was with the F●●ther from the Beginning, Joh. 1.1, 2. saw and ●●eard all things that he spoke and did: I was by him, as one brought up with him, etc. Before Abraham was I am. II. Jesus Christ is the Son of the great King and Law-gi●●er, Prov. 8.24. and hath the whole matter of Testimony by Sight and personal Knowledge: The Father hath showed the Son all things that hims●●lf doth, etc. Joh. 5.20. Joh. 8.38. And what he hath seen and heard that he testifieth: Joh. 3.32. Inferences. I. THese things show the great value God puts upon the Souls of Men, that rather than they should miss the Knowledge of his Will, and perish for want of Testimony to confirm the Truth, he sent Jesus Christ his own Son to witness and testify Divine Things to them: God who at sundry times, and in divers manners, spoke in time passed unto our Fathers by the Prophets, Heb. 1.1. hath in these last days spoken unto us by his Son. II. That the Gospel is to be highly valued as the perfect Will of God witnessed to, not only by him that was true and faithful, but perfect and f●●ee from the least stain or spot of Sin. III. They deserve to be damned that live under the repeated Testimony of Christ the true Witness, and yet will not believe it, so as to be reform by it. How shall we escpae, if we negl●●ct so great Salvation? Heb. 2.2, 3. IU. What Confirmation, Establishment, and Consolation also, is here to all that belie●●e and embrace the Gospel in Sincerity? 1. This is the Truth, as it is in Jesus▪ The true Grace of God wherein ye stand. 2. There is a high degeee of Blessedness to them that have not seen and yet believed. 1 Pet 5.12 Joh. 20 29 Rom. 8.16, 17. 3. The abiding by this Testimony and Witness of Jesus Christ gives an Interest ●●, and Right unto Eternal Life. 4. It advanceth the great Honour, makes Men no less than the Children of God, and joint-heirs with Christ. V. An Exhortation to all them that have received the Witness and Testimony of Jesus Christ, to hold it fast against all Opposition whatsoever. There is great danger in being ashamed of, and relinquishing the Word, and Testimony of the Son of God: He will be ashamed of them before God, Luk 9.26. and the Holy Angels. VI To them that have not received his Testimony, to receive it with all speed, because it is the word of Life, the very Doctrine of Salvation. It a fearful thing to refuse him that speaks from Heaven, Heb. 12 25. and trample under foot the Blood of the Son of God. Christ an Altar. Heb. 13.10. We have an Altar, whereof they have no right to eat who serve the Tabernacle. THE Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifies an Altar, where the slain Sacrifices were offered; and sometimes, as Brightman says on Rev. 16.7. The Altar of Incense or Perfumes.— It is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a Sacrifice or Offering. In this Text it Metaphorically denotes the whole Mystery of Christ the Mediator, and is put by a Synecdoche for the Oblation or Sacrifice, (viz. Christ) See 1 Cor. 9.13. & 10.18. The meaning is, that such as still stick to the Ceremonies of the Law by serving the Legal Tabernacle, and thereby seek their Justification, cannot eat of this Spiritual Altar; that is, they cannot be Partakers of the Benefits of this Sacrifice purchased by the Death of Christ. Metaphor. I. THe Altar of Perfume was appointed by the Lord, to be made of Shittim Wood, overlaid with Gold, having a Crown of Gold about it. II. The Altar of Burnt-Offerings was ordained for Sacrifices, to atone for Sin; the Flesh of Beasts was offered thereon. III. All Sacrifices were to be offered upon the Altar of Burnt-Offerings; and all Incense to be burnt upon the Altar of Incense. IV. The Altar of Burnt-Offerings was but one, and in one place; and the Sacrifice to be offered thereon, in this place only. V. The Altar did sanctify the Sacrifices which were laid upon it. VI The Altar was a place of Refuge, 1 Kings ●●. 50. 1 Kings 2.14. Men that were in danger, fled to the Horns of the Altar, and there entreated for Favour. VII. The Horns of the Altar were to be sprinkled with Blood, and so was the Altar of Incense once a year. E●●od. 29.12. & 30.10. VIII. The Altar had four Horns on the four Corners thereof. E●●od. 27.2 Parallel. I. CHRIST's Humane Nature was covered and over-laid (as it were) with the Divinity, and crowned with Majesty, as the Gold adorned the Wood, and circled the Altar. II. Christ was appointed for Sacrifice, his Humane Nature was offered up as a Propitiatory Sacrifice for the Sins of the whole World. Heb. 9.14. 1 Joh. 2.2, 3. III. All our Duties are to be performed and done through Christ's Name, and all our Prayers, which are our Spiritual Incense are to be made through his Mediation; Col. 3.17. Rev. 8.4. all must be done which God hath appointed, upon his own Altar, or 'twill be abhorred. IV. The Saints spiritual Altar Jesus, Christ, is but one, who only once, and in one place offered up a sufficient Sacrifice for Sin. Heb. 9.26. Heb. 13.12 V. The Lord Jesus our spiritual Altar, doth sanctify all our Duties and Prayers, Rev. 8.3, 4, 5. which are in themselves impure. VI Jesus Christ is a Believers only Refuge; it is through him, and by flying to him, God comes to be entreated, and is kind, and merciful unto us. VII. Christ was not only sprinkled with his own Blood, but we may thereby learn, that all our Prayers and Duties are not only accepted through his Intercession, but also by the Means of his shedding, and sprinkling of his Blood. VIII. These four Horns signified the Power and Glory of Christ's Priesthood, for the Salvation of his Elect from the four Corners of the Earth. Ainsw. Type. I. THe Altar and Sacrifice, the Altar and Incense, were two things. II. Other Altars only sanctified the Gift ceremonianlly or figuratively, and could not otherways. III. Other Altars were to stand but for a time, 'tis a Sin now to erect such Altars; because the Antitype or Substance of them is come. IV. Other Altars were made of corruptible Matter, viz. Shittim Wood Disparity. I. CHRIST alone is both the Sacrifice and Sacrificer. II. Christ sanctifies all the Prayers and Duties of the Godly, really by reason of that intrinsical Worth, Virtue, and Excellency there is in him and in his Death, etc. III. Christ our Altar and Highpriest abides for ever. Thou art a Priest for ever after the order of Melchisedec: Heb. 5.6. IV. Christ is incoruptible; that was of a perishing Nature, but this Altar perisheth not. Inferences. I. THis reproves those that erect Altars in their Churches, as the Papists, and others do: Saints own no Altar but Christ. II. We may infer from hence, that those that serve at the Jewish Tabernacles, have no Right to eat of this Altar, for they thereby deny him to be their Altar. III. This shows the Gospel Church and Worship, is far more glorious than the Legal Church and Worship was. Christ Heir of all things. Heb. 1.2. Whom he hath appointed Heir of all things. THe term Heir, (in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sors, or a Lot, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex, the Law) is one that inherits an Estate, Lot, or Portion by Law; and therefore God the Father being the Sovereign Owner and Proprietor of all things, devolves the Inheritance upon his only begotten Son Jesus Christ. And so though he is really and properly an Heir, yet the Term is by a Metaphor borrowed from worldly Heirs. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is appropriated by Custom to the ●●lergy, or Eccl●●siastical Persons; but it really signifies God's Lot or Inheritance, 〈◊〉 is all ●●he Faithful, and therefore, 1 Pet. 5.3. should not be translated God's Clergy, but God's Inheritance, Weemes Divin. Exercit. The most probable Derivation of the wo●●d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goral, which by a Transposition of Letters, and the letter Gimel changed into the Greek Kappa, will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coral, which is of near Affinity in sound and signification to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence as was said, comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Heir. Now the universal Body of Believers is the Inheritance, or Clergy (if we must so call it) of God, Isa. 19.25. which Universal Church is distributed into particular Churches, as it were by Lots or Parts, neither ●●s the Term any where in Scripture pecul●●arly attributed to the Pastors of the Churches; as Laurentius and Gerhard, upon 1 Pet. 5.2. demonstrate. Metaphor. I. AN Heir is the Firstborn usually, though it holds not universally so; for all Right to Estates, Kingdoms and Possessions are not Hereditary. II. An Heir is the Head of a Family, the chief and Supreme of all his Father's House. III. Sometimes a Person is made Heir, and hath both Title and Possession by virtue of a Grant and Surrender made by another that is allied, or bears good will to him. IV. An Heir is the Support and Stay of a Family, all depend and rely upon him, the whole Estate and Inheritance being his. V. An Heir is Lord of all, he hath Headship, Dominion and Power over all whatsoever he is the Heir of, whether Persons or Things, one or more Kingdoms. See Gal. 4.1. VI An Heir distributes Portions to others, he enricheth all his younger Brethren and Sisters, and gives Gifts (if a kingly and mighty Heir) to all his Friends and Favourites. VII. A Princely Heir, or one that is an Heir to a Crown and Kingdom, is proclaimed, and his Right asserted. VIII. An Heir at a certain time comes to the Inheritance, or takes actual Possession of that which he is Heir of. Parallel. I. CHRIST the Heir of all Things, is the Father's Firstborn. I will make him, my Firstborn▪ higher than (or high above) the Kings of the Earth: Psal. 89.27. II. Christ is the Head of the heavenly Family. He hath put all things under his Feet. And gave him to be Head over all things to the Church: Eph. 1.21, 22. III. Christ, as he hath absolute Right, or, is Heir of all things: As he is the Firstborn among many Brethren, he hath also a delegated Right, he hath his Title and Possession by Grant from the Father; hence 'tis said: Heb. 1.2. He is appointed Heir of all things. God the Father, in the pursuit of the Sovereign Purpose of his Will, hath granted unto the Son▪ as Incarnate, and Mediator of the New Covenant, according to the eternal Counsel between them both, a Sovereign Right or Heirship, the Possession of an absolute Proprietor to dispose of all things at his pleasure. IV. Christ is the only Support and Bearer-up of the whole Church, by whom the whole Family in Heaven and Earth are named, so all the Faithful depend and rely upon him for all things; Col. 2.3. Joh. 1.14, 16. In whom are hid all the Treasures of Wisdom and Knowledge: It pleased the Father that in him all Fullness should dwell. V. Christ, who is the true and undoubted Heir, is Lord of all: Mat. 28.18, 19, 20. That in all things he might have the Pre-eminence. All Power in Heaven and Earth is given to me; the Father hath subjected all things unto him. 1 Cor. 15.27. And 'tis reasonable that Christ should have this Sovereign Power and Headship; sith all things were made by him and for him, it was meet he should be Lord of all. Besides, this made good the Promise, Rev. 4. 1ST. made to Abraham, which was that his Seed should be Heir of the World. Moreover, hereby is the grant of that Request of Christ to the Father; He shall have the whole World for his Inheritance, the ends of the Earth for his Possession; Psal. 2.8▪ He is both King of Saints, and King of Nations. 1. He is Lord over Angels, he is Head of Principalities and Powers, Thrones and Dominions; He hath Power and Authority over the good Angels, these are part of his Inheritance. Let all the Angels of God worship him. 2. He hath Pre-eminence and Dominion over the evil Angels, they fly before him, He hath spoiled Principalities and Powers, etc. Col. 2.15. 3. He is the Head, and hath Pre-eminence over Men, He is Lord both of the Dead and Living; all the Elect are given to him, they are his in manifold respects, Children, Servants, Brethren, Disciples, Subjects, Spouse, etc. Rom. 14.9. 4. The Power and Headship of Christ, as Heir of all things, extends to all Mankind universally, all owe him Homage, and shall submit and bend their Knees to Him. Phil. 2.10▪ 11. He hath an absolute, unlimited, and Universal Power; may pull down and set up at his pleasure, kill and make alive, all mighty Monarches are but Tenants at Will to him. 5. He hath Power and Headship in an especial manner over all things to the Church. Frist, Judaical or Old-Testament things. Secondly, Christian or New-Testament things; Christ being Heir and Lord of all things whatever; the Sovereign Disposer of all those Rites and Ordinances of Worship, about which the Jews contended, must needs be in his Hand, to change and alter them as he saw good. Dr. Owen on Heb. 7. ●● The Son of Man is Lord of the Sabbath; and as he is Head over all things, He hath Right and Sovereignty to make, ordain, or appoint Laws, Ordinances and Institutions; and to prescribe Rules how and after what manner God is to be worshipped, belongs only to Christ the Heir of all things, and Head of the Church. VI Christ distributes in a glorious manner to others, he gives large Portions to the Saints, whom he is not ashamed to call Brethren: Mat. 12. 5●● He that doth the Will of my Father, the same is my Brother, Sister and Mother: Regenerating quickening, sanctifying, assisting, comforting and sealing Grace is bestowed and freely given to Believers, with Pardon, Peace, Sonship and eternal Life; yea, all things are given that appertain to Life and Godliness, to such that are Heirs and joint-heirs with him; when he ascended on high, he gave Gifts unto Men. Eph. 4.8. VII. Christ the Heir of all things, when he first came into the World, was proclaimed by the Angels of God, as the rightful Heir of the Crown and Sceptre of both Worlds; He shall be great, and shall be called the Son of the Highest, Luk 1.32▪ 33. and the Lord God shall give unto him the Throne of his Father David: And he shall reign over the House of Jacob for ever and ever, and of his Kingdom there shall be no end. His Right was often asserted by himself; as Mat. 28. Joh. 13.3. and by others, his Apostles, etc. VIII. There was a set time agreed upon, when Christ as Mediator should come to his Inheritance, who is appointed Heir, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may denote either those special Acts, whereby he came into the full Possession of his Heirship, or it may be extended to other Preparatory Acts, that long preceded them, especially if we should take it to be of the same Importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second Aorist. In the former sense, it denotes the glorious Investiture of Christ in the full Possession of his Kingdom after his Resurrection, with the Manifestation of it in his Ascension, and token of its stability in his sitting down at the Right-hand of God. By all these God made him, placed Him with solemn Investiture, Heir of all. The Grant was made to him upon his Resurrection, Mat. 28.18. and then fully declared to others. The Solemnisation of it was in his Ascension, all was sealed and ratified when he took Possession of the Throne, by all which he was made and declared to be Lord and Christ, the true Heir of all things. Acts 2.36. cap. 4.11. cap. 5.30, 31. And such weight doth the Scripture lay upon the glorious Investiture of Christ in his Inheritance, that it speaks of his whole Power, as than first granted unto him, Rom. 14.9. Phil. 2.7, 8, 9, 10. and the reason of it is, because he had then actually performed that Work and Duty; upon consideration whereof that Power and Authority were eternally designed and originally granted unto him. God's actual committing all Power over all Things and Persons in Heaven and Earth to be executed and managed for the ends of his Mediation, declaring this Act, Grant and Delegation, by his Resurrection, Ascension, and sitting at his Right-hand, is that which this Word denotes,: Notwithstanding the time of the visible Possession of his Right is not yet come, he will take unto him his great Power, that is, the visible Exercise and Execution of it, and Reign. Wilt thou at this time restore the Kingdom to Israel? And he said unto them, Rev. 11. 1ST Dr. Owen. It is not for you to know the Times and Seasons, which the Father hath in his own Power. Metaphor. I. AN Heir many times is one that succeeds in the Possession of the Right and Goods of one deceased; and till then cannot possess the Inheritance. II. An Heir is many times disinherited of his Right, cut off, excluded, and utterly deprived of his Crown and Kingdom by an usurped Power. III. An Heir among Men, hath comparatively but small Possessions. Disparity. I. CHrist enjoys all, as he is Heir of all things, with the Father, who dyeth not, but is like the Son, immortal, eternal, not subject to any Change. The Son being Heir, doth not eclipse nor diminish the Glory of the Father. II. Christ shall not, cannot be disinherited. Tho wicked Men take Counsel together to obstruct and hinder his visible Exaltation, yet all is in vain, He that sits in Heaven shall laugh; The Lord shall have them in Derision, Psal. 2.2, 3, 4, 5, 6. and will set his King upon his holy Hill of Zion. I will make my First born higher than the Kings of the Earth. III. Christ (you hear) is Heir of all things; He is Head and Chief Lord over Angels and Men, over all Ranks and Degrees of Men, Emperors, Kings, and all the Nobles of the Earth, over all Persons Civil and Ecclesiastical, over Devils and all the Powers of Darkness. He is Heir of the World to come, the new Heaven and Earth, and of all the Glory of it, as of the Earth, or the Kingdoms of this World. Inferences. I. FRom hence we may perceive how exceedingly God hath honoured the Lord Jesus Christ as Mediator. He hath a Name above every Name in this World, or that which is to come. Phil. 2.15. II. Moreover, it is evident from hence, Christ is very Rich. Who would not marry such an Heir, or choose the Lord Jesus for their Husband? The Riches of his Kingdom, the good things of his House, the Revenues of his Dominion are infinite and inexhaustible, and he is very gracious and bountiful in his Communication of them unto all that take hold of him. III. 'Tis easy to conclude from hence, that those that intent to be Partakers of any good in Heaven or Earth, in a way of Right in a way of Love and Mercy, must get an Interest in Christ, and abide in continual Obedience to the Gospel. IV. In vain are all the Endeavours of wicked Men in keeping him from the Possession of his Right: He will soon dash them in pieces, and tread them under his Feet, who oppose his coming to the Throne, Psal. 2.9. and the taking full Possession of his Inheritance. V. Let us have our Eyes continually up unto him, and pray that he would make haste to lay claim to his Right, and take unto him his great Power, and reign. Let us cry, Thy Kingdom come, thy Will be done in Earth as it is in Heaven, etc. Christ the only Foundation. Isa. 28.16. Behold, I lay in Zion for a Foundation a Stone, a tried Stone, a precious Cornerstone, a sure Foundation, etc. 1 Cor. 3.11. For other Foundation can no Man lay than that which is laid, which is Jesus Christ. THis Term Foundation is Relative, it relates to a House; the Metaphor is taken from Architects. The Church of God is compared to a House or Building, and Jesus Christ to the Foundation thereof: the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to put or place, metaphorically denotes the chief, head, or principal thing, without which, what depends upon it cannot subsist, no more than a Structure without a Foundation. Metaphora a Fundamentis aedificiorum sumpta, quae firma & immota esse opportet. Victorin. Shigel. in Nou. Test. METAPHOR. I. A Foundation, of a House or Building is the Contrivance of a wise and skilful Architect, or chief Master-Builder. II. A Foundation as to the Form, Manner and Dimension of it, is agreed upon, and laid out by the chief Master-Builder. III. A Foundation is the first part of a Building; 'tis laid before the Superstructure can be raised; 'tis the bottom of the whole Fabric▪ IU. A Foundation of a stately Structure is laid deep, and much of it is out of sight, and hard to find the Bottom of it. V. A Foundation of a House must be laid of suitable Matter, or that which is sure and safe to build a Superstructure upon; hence the Foundation is usually laid with Stone, if a stately House, because durable. VI A Foundation of a stately Structure or Building is laid with tried Stones, such Stones that the Builder knoweth the Nature and Temper of, and not only so, but to be sure he ofttimes proves them himself with the Hammer, and sets his Servants to prove and try them likewise. VII. A Foundation is a necessary part of a Building; there can be no House built without a Foundation. And it is very dangerous to build upon a false and rotten Foundation, witness the overthrow of the House built upon the Sand. Mat. 7.27. VIII. When the Foundation-stone or Bottom of the Building is laid, there are many Stones added and joined to it, and all the whole Structure is united and fitted to the Foundation. IX. The Foundation is the strongest part of the House; it is that which bears up and supports the whole Fabric. X. There is Proportion between the Foundation and Superstructure; you may judge of the House for Matter and Form by the Foundation thereof. XI. As the Foundation beareth the weight of the whole Fabric and Structure; so also the whole Furniture, and all which doth adorn it, is born by it. Parallel. I. THe Lord Jesus, the Spiritual Foundation, is the glorious Contrivance of the eternal God, who is the wise, and chief Master-Builder of Heaven and Earth. Heb. 3.4. II. The Father having chosen Christ, God-man, for this glorious Design, laid him for a Foundation, in his eternal Decree; and brought him forth and manifested him to the World, for all Men that would be saved to build upon, Behold I lay in Zion for a Foundation, a Stone, etc. Isa. 28.16. II. Jesus Christ is first proposed to Sinners by the Father, as the Pillar or Foundation of Grace and Salvation. If he had not been found out as a Foundation for the Saints and Church of God to be built upon, how could the House of God have been raised? hence Christ was by Decree and Promise very early laid; Gen. 3.15▪ The Seed of the Woman shall break the Serpents Head. The Lord Jesus Christ is laid as the Bottom of our Justification, the Bottom of our Pardon, Peace, and Salvation. IV. Christ the Spiritual Foundation was laid in the deep and hidden Counsels of the glorious Trinity. Who is able to find out the Bottoms and see the depths of that eternal Purpose and Decree of God, being so mysteriously laid for a Foundation! V. The Lord Jesus Christ is suitable and fit for a Foundation, he is called a Rock; to build upon a Rock, is safe; Mat. 16.18. 1 Co. 10▪ 4. Isa. 28.16. and he is called a Stone, I lay in Zion for a Foundation, a Stone. The Father saw that the Lord Jesus would be every way fit and meet to erect that glorious Building, and heavenly Structure of the Church and our everlasting Salvation upon. VI Christ is a tried Stone, therefore called a sure Foundation. Isa. 28.16. God the Father will adventure to build his Church upon Christ, and venture him with his Covenant as Mediator and Surety of it, and all with him, he is a chosen and select Stone, picked out from amongst Men and Angels; and no●● only so, but also a tried Stone, he hath been in the Furnace of his Father's Wrath, and under God's Hammer, and under great Temptation from Men and Satan; he was tried to the utmost, and found by the Saints in all Ages a safe and sure Foundation, he never failed any that built their Hope and Salvation upon him. VII. Christ the Foundation must be laid, or down will the Building go; Salvation is to be had no other way; if Men do not build and rely only upon him, their Foundation will deceive them, they will fall into Hell. Let their Structure seem never so famous; they refusing this sure Rock, build upon the Sands, and their House will fall, Mat. 7.27. 1 Cor. 3.11. Joh. 8.22. for another Foundation can no Man lay. If ye believe not that I am he, ye shall die in your Sins. VIII. Upon Christ the Foundation are all Believers, as well hewed and squared Stones, laid to build up the spiritual House, to whom coming as to a living Stone, disallowed indeed of Men, 1 Pet. 2.4, 5, 6, 7. but chosen of God and precious, ye also as lively Stones are built up a Spiritual House, etc. All the whole Superstructure being fitly framed, is united and joined to Christ the Foundation by Faith and Obedience. Eph. 2.20, 21, 22. IX. The Lord Jesus Christ is the whole Strength and only Support of the Church; all Saints rely and depend on him for Grace, Righteousness, Justification, 1 Co. 1.30 Pardon of Sin, Safety, Isa 45 24. Eph. 6 10. Joh. 15.7. Direction and eternal Life. In the Lord shall one say▪ I have Strength; be strong in the Lord, and in the Power of his Might; without me ye can do nothing. X. There is a Suitableness and Proportion between Christ and the Church; as the Foundation is Holy, Divine and Spiritual, excellent in Nature and Form; so is the House or Temple of God. XI. The Lord Jesus Christ doth not only bear the weight of the whole Church, but also all that appertain to it, all the Pillars, Braces, under-props and supports, viz. the Prophets, Apostles, Ministers, etc. that are called Pillars in the House of God. He bears up the Covenant, the Covenant stands firm in him; I have, saith God, made a Covenant with my Chosen: He is the Mediator and Surety of it; Psal. 89.3. all the Precepts of God are built upon him. He is the Foundation of every Ordinance, Appointment and Institution of the Gospel. What ever any Man preaches or practices for Doctrine or Discipline, that hath not its Rise, Ground, and footing from Christ the Foundation, it ought to be cast away and utterly rejected and abominated as altogether unfit for God's Building. All the Promises are built upon him. To Abraham and his Seed, were the Promises made, not to Seeds, as if many, but to thy Seed, G●●l. 3.16. which is Christ, all the Promises are in him yea, and in him Amen, etc. Union and Reconciliation with God are founded on Christ, 'tis he who hath made Peace by the Blood of the Cross. Eph. 2, 13, 14, 15, 16. Rom. 5.10 When we were Enemies we were reconciled to God by the death of his Son, Justification, Sanctification, Righteousness and Redemption, Vocation, all are built upon him, they all have their Rise and Foundation from Christ. Moreover, Pardon of Sin, and Peace of Conscience, are from him; Woman, thy Sins are forgiven thee, go in Peace! My Peace I give unto you. 2 Cor. 1.20 2 Cor. 5.18, 19 All Duties of Religion are built upon Christ, it is he that hath commanded every thing that is to be done by us, whether it respects the first or second Table; all is to be done in Christ's Name by his Authority, and in his Strength, and by the help of his Spirit, and to his Praise and Glory, Faith, Love, Hope, yea every Grace; and all Gifts of the Holy Ghost which adorn the Soul and House of God are from Christ, they are purchased by him, and do flow from him to us by the Spirit. Again, the Ministry is from him, Rom. 5.10, 11. he is the great Subject of Gospel-Ministration, We preach Christ crucified, etc. The Efficacy of all is from him, he gives the Increase. Lastly, Eternal Life is built upon him; Col. 1.20, 21. This is the Record that God hath given to us Eternal Life, and this Life is in his Son; He that hath the Son, hath Life, and he that hath not the Son, hath not Life. 1 Joh. 5.11, 12. METAPHOR. I. OTher Foundations are laid with many Stones joined and cemented together. II. Other Foundations are laid of senseless breathless Stone or Brick; things that are natural, things that are terrestrial congealed into a massy lump, or artificially made and prepared. III. Other Foundations many times decay, and by that means the whole Building is in danger, and tumbles down. IV. Other Foundations are laid by some Man; for as Man builds the House, so he it is that first lays the Foundation thereof. V. Other Foundations are laid of Stones of little Value and Worth comparatively; the Foundation of a House is not laid with precious Stones, as Jasper, Saphyr, Beril, Jacinth, Amythist, Diamond, etc. VI A Foundation is often removed, fault being found with it, and another laid in the room of it; a Man may remove a Foundation which he hath laid at his pleasure, or may lay more Foundations than one. VII. Other Foundations may be shaken, an Earthquake may remove them out of their place. VIII. Other Foundation cannot preserve the House that is built upon it, that may be totally demolished and destroyed, and yet the Foundation may remain. Disparity. I. THis Foundation is but one whole entire Stone, which adds to the Strength and Firmness of it, Behold, I lay in Zion for a Foundation, a Stone, Isa. 28.16. not Stones; nothing besides Christ, nothing of our own, must be built upon as a Foundation for Salvation. II. Christ is a living, lively, and active Spirit, hence called a living Stone, disallowed indeed of Men; 1 Pet. 2.4, 5. he created the Stones and Dust of the Earth; as God, he hath his Being of himself and from everlasting, not made nor created. III. Christ being a living Stone, in whom is Spirit and Life, doth not, cannot decay; and by this means the Church of God, and every particular. Soul that is built upon him, stands sure; he transforms the Building into his own nature, and so keeps and preserves it from Rottenness and all manner of Decays whatsoever. Living things do not rot nor putrify, as other things do. And as the Body by Joints and Bands from the Head hath Nourishment ministered and knit together, groweth and increaseth in Strength and Beauty; Col. 2.19. so is it with the glorious Body, the Church and Soul of a true Believer, that is joined to Christ this blessed Head and living Foundation; Because I live, ye shall live also. Joh. 14.19. IV. Christ is laid as a Foundation for us, and in our Souls, by the Father; 'tis God's Act and not our own; Behold, I lay in Zion, etc. Who can lay Christ for a Foundation but God? He was first laid by God in his Decree, and then he laid him by the Prophets and Apostles. And lastly, by the Spirit also, is he laid in the Hearts of Believers. Christ is infinite. How can a finite Hand or Power move an infinite Being or Thing? God first removes or razes by his Spirit all other Foundations; he takes of Man's hopes off Heaven, by his own Works, Legal Conviction, Tears, Humiliations, Vows, Covenants, Resolutions, etc. and in the place and room of all, lays Christ crucified, as the ground of Hope and Happiness.— Hence is all Boasting excluded, and Salvation wholly of Grace. See Mr. Tillinghust, Christ the only Foundation. Rom. 3.2 V. Christ the Spiritual Foundation is a precious Stone, to whom coming as to a living Stone, disallowed indeed of Men, 1 Pet. 2.6. but chosen of God and precious; Christ is not a common Stone, but a choice rich Stone, a Stone of inestimable Value, and Price; Behold, Isa 28.16. I lay in Zion for a Foundation a Stone, elect and precious. This sets forth the Excellency of a Foundation, and not only so, but it adds a Lustre and Glory to the House which is built upon it. The Foundation of New Jerusalem is said to be laid with all manner of precious Stones; and than you read of the Excellency of the Superstructure, the Building of the Wall was Jasper, Rev. 21.18 and the City was of pure Gold: O how glorious must that City needs be, that hath such a Foundation as Christ is! and not only so, but how durable also are some precious Stone: The Diamond is the hardest Stone, it cuts Glass, there is nothing, as Naturalists say, can break it; Jesus Christ makes Impression on the hard hearts of Men by his Graces; O then how safe must it of necessity be for us to build upon this Foundation! VI Christ is the only Foundation: as he is every way fit and meet to be laid in the bottom of the Building, so he is without Fault; 1 Cor. 3.11▪ And no other Foundation can be laid, than that which is laid, which is Christ Jesus. But though we, or an Angel from Heaven, preach any other Gospel to you than what we have preached unto you, let him be accursed: Gal. 1.8. VII. Christ is a Foundation that can never be shaken, the greatest Revolutions, Mutations, Change, Turnings and Overturning that can come, cannot over-turn this Foundation, nor remove it out of its place. Foundations of Kingdoms, Heb. 12.28. Nations, Commonwealths and Constitutions of Antichristian Churches, may, and shall be shaken; but Christ the Foundation of the true Church shall abide for ever. VIII. Christ the Spiritual Foundation is able to uphold and preserve the Hemuse or Soul that is built upon him; I know whom I have believed and am persuaded that he is able to keep that which I have committed to him. 2 Tim. 1.12. Upon this Rock I will build my Church, and the Gates of Hell shall not prevail against it: Mat. 16.18. Inferences. I. THis informs us of the great Wisdom and Condescension of God, in contriving such a blessed Foundation for the Church and all true Believers to build upon; it was the purpose of God to found his Temple upon a sure Basis, even the Rock Christ Jesus. II. It also sets forth the happy and glorious State of the House of God; what can add greater Glory to it, than to have a Foundation so precious, lasting, and permanent! III. It shows the Honour and Excellency of Gospel-Ministration; Ministers do not only propound Christ, but in a subordinate sense, in the Ministry of the Word may be said to lay Christ as a Foundation; Hence Paul saith, I have laid the Foundation, etc. for we are Labourers together with God: 1 Cor. 3.9, 10. IV. It reproves those that lay aside and reject this Foundation, and build upon others; as, 1. The Papists, that build upon Peter, and on their own Merits; and what their Merits are, England and other Nations can soon resolve. 2. The Quakers, who build upon the Light of Natural Conscience; they refuse the Person of Christ, and the valuable Price of his Blood, and introduce in his room an inward Quality, viz. that Beam of Light that shines in Men from Jesus Christ, Joh. 1.9. considered as Creator. 3. Such as build but in part on Christ, come justly under the verge of this use of Reprehension, because they do not lay all the stress and hope of their Salvation upon this Foundation. V. It serves also to put Men and Women upon Trial, to see whether the Lord Christ be their only Foundation or not. 1. Do you really remove yourselves off all other Foundations? 2. Do you not build on, nor confide in Pharisaical Righteousness, even a Righteousness of your own. Mat. 5 20. 3. Do you not build upon Federal Holiness, and upon Birth-Privileges; think not to say within yourselves, Mat. 3.9. We have Abraham to our Father. 4. Do you not build upon Legal Conviction, or outward Reformation. 5. Do you not build upon a bare believing the History of the Gospel, upon the Faith of Credence. 6. Do you not build upon a Confession of Sin? 7. Do you not build upon outward Privileges, upon visible Church-Membership, and External Ordinances; Mat. 25.1, 2, 3, 4, 5. remember the Foolish Virgins. 8. Do you not build barely on the Mercy of God, not well considering he is just as well as gracious, Exod. 34.6, 7. and will not acquit the guilty, notwithstanding your Repentance and moral Righteousness, without the Atonement made by the Blood of Christ. 9 Do you not build upon present Purposes and Resolutions to change your ways and course of Life hereafter: is not this that which supports and stays your Minds? 10. Do you not build upon Learning, Parts, and that Knowledge you have in Divine Things above others. See Mr. Tillingh. 11. Do you not build upon Men, Ministers, the Church; taking all upon Trust that such and such Doctors and able Divines say. VI This may caution all Preachers of the Gospel, to take heed how, and what they build. Upon this Foundation if they build Wood, Hay, or Stubble they will suffer Loss. Let them be very careful they preach nothing for Doctrine but what Christ hath given in Commission, and receive none, lay none into the Building but living Stones, such as are well hewed and squared, and fitted by the Spirit and Word for the Spiritual Building: for God's Temple must be built with Gold, Silver, and precious Stones. VII. Let all such that are not built upon this sure Foundation, be exhorted with all speed to get an Interest in this Rock: for otherwise your Building will be on the Sand, and you will fall into the lowest Hell at last. VIII. It demonstrates the happy State of those that are built upon this sure Foundation, the Prophets and Apostles, Jesus Christ himself being the chief Cornerstone, in whom all the Building, Col 2.9. Eph. 2.21, 22. etc. And let all those that speak the Truth grow up in Love unto him in all things, who is the Head Labour, to be well fixed, cemented and united to this Foundation, that you may be established in the Faith. IX. And lastly, This may comfort the Godly in the worst of Times; for as it is a Foundation of God's laying, and of so excellent a nature in its self, you may be sure 'tis not in the Power of Men nor Devils to raze or destroy it; be sure you shall be saved, whoever you are, that build in a right manner on the Rock of Ages, the Lord Jesus Christ. Christ the Cornerstone. 1 Pet. 2.6. I lay in Zion a chief Cornerstone, elect and precious. Psal. 118.22. The Stone which the Builders refused, the same is become the Head of the Corner. CHRIST by a Metaphor (called Anthropopatheia) is not only called a Stone, but also (by a very emphatical Phrase) a Cornerstone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 21.42. Acts 4.11. 1 Pet. 2.6. And whereas Bvilder's place the strongest and most durable Stone in the Corner-Foundation, it denotes the firmness, strength, and duration of Christ the Foundation, or Spiritual Stone, upon which the whole Church is built. It is said, 〈◊〉. 3.17. The Lord will smite the corner of the Head (so the Hebrew) of the Daughter of Zion. The exterior Angle of an Edifice has a Prospect to each side, and is put for Principality, or the chief Ruler, Judg. 20.2. 1 Sam. 14.38. Isa. 19.13. hence it is attributed to Christ, Psal. 118.22. expounded Eph. 2.15, 16, 17, 20. he having the chief oversight of, as well as he is the principal Foundation to his Church. METAPHOR. I. A Cornerstone sustains, and upholds the building; if the Corner of the House fall, the whole Structure is in danger. There came a Wind from the Wilderness, and smote the four Corners of the House, Job 1.19. and it fell upon the young Men, and they are dead. Some Stones may drop out of the middle of the Building, and yet it may stand; but if the Corner or Foundation gives way, down it falls. II. Corner-Stones are the Medium, by which the Walls of the House are united in one Building. Pull out the Corner-Stones and the two sides of the House are separated the one from the other. III. The Cornerstone is for Direction in a Building, an Under-workman is to take Rule from hence. All other Stones must be laid level and even with that, not further out nor in. So that being fitly placed, they know how to proceed from thence. IV. The Cornerstone preserves the House; hence a Builder lays strong and firm Stones in the Corner; for Experience shows, that most of the dangerous rubs and hurts a House is exposed to, usually falls upon the Corner of it, and that keeps off hurt and wrong, that otherwise the rest of the Building would sustain. V. As the Corner-Stones are the strongest for bearing and preserving, so the fairest Stones for Beauty and Ornament. If the Corner-Stones be graceful, rich, and curiously wrought, the whole Building is the more comely. Much Art and Cost is bestowed on the Corner-Stones, they are better and more rich usually than any others. Parallel. I. CHRIST may be compared to a Cornerstone in respect of Sustentation; He is the Sustainer and Upholder of the Church, the great Pillar that bears up his Elect. The Church's Safety, Peace, Grace, Comfort and Salvation is upheld by him: Eliakim was a Type of Christ in this. He shall be fastened as a Nail in a sure place. And be shall be for a glorious Throne to his Father's House, and they shall hang upon him all the Glory of his Father's House, Isa. 22.21, 22, 23, 24. the Offspring and the issue, all Vessels of small quantity, from Vessels of Cups, to Vessels of Flagons. All Believers from small to great, are born up by, and hang upon Jesus Christ. II. Jesus Christ that entire and glorious Cornerstone, unites Jews and Gentiles together; He hath made both one. He made them but one entire House and spiritual Building; Eph. 2.14, 15. He cements all Believers together in one Body; He makes them one, in Mutual Love and Affection; makes them all Partakers of the same Grace, Privileges and Salvation. III. Jesus Christ is a Believer's Direction, He is our Rule by which we must proceed in all spiritual Things; that which is not done by Christ's Command or Example, or by plain Rule and Direction from him, must be all undone and pulled down again; all must run parallel with the Line of Christ's Doctrine or Example: Learn of me. Mat. 11.28 And in another place, saith He, I have given you an Example that ye should do as I have done to you. Joh. 13.15. Having left us an Example that we should follow his Steps: 1 Pet. 2.21. IV. Christ preserves the Church of God; He receives all the rubs of Enemies in his own Person, which had they met with us, would soon have broken us to pieces, and defaced our Souls. 'Tis he who by his Strength keeps those great Dangers from us that we continually are exposed to from Satan, Sin, and wicked Men, and the Wrath of God. All our Strength and Help is in him: what a great Mercy is it, that God the great Builder hath chosen such a sure Stone for the Corner? Thou shalt preserve me from Trouble, O Lord, from the Hands of the Wicked preserve me, from the violent Man, who hath purposed to overthrow my Goings. Psal. 32.7. Psal. 140.4 V. Christ is the beauty of all God's Building; as he bears up and preserves, so he beautifies likewise the Church, and all Believers. There would be no Comeliness in the House of God, all would be but as a deformed heap, were it not for this Cornerstone. What is the Glory and Beauty of the Saints to Jesus Christ? He is fairer than the Children of Men. Psal. 45.2. We have no Comeliness but what he puts upon us. Ezek. 16.14. God hath spared no Cost to place such a rare and choice Stone in the Corner. Christ is a Stone curiously wrought, if I may so say, richly adorned with the Divine Nature, full of Grace and Truth: Joh. 1.14. METAPHOR. I. OTher Corner-Stones of all material Buildings are inanimate, senseless, and lifeless things. II. Corner-Stones of a material House, are fashioned and laid by Men. III. Other Stones may drop, or be driven out of the Building, or be greatly marred, defaced and spoiled. IV. Corner-Stones in a material House, as they strengthen the Building; so they also receive Strength from the Building, and are some security to the Corner. V. Other Buildings must have many Stones for one Corner, cemented and joined together to complete and finish the Superstructure, and those Stones that are laid for one Corner, will not serve for every Corner of the same House. VI 'Tis rare to see a material Building to have Corners laid with precious Stones, as Jasper, Onyx, Diamond, etc. VII. An House though its Corners should be laid with precious Stones, and Pearl, and all the Structure suitable, and so thereby may be more glorious and durable than Corner-stones of other Buildings, yet may it moulder away, be defaced, lose its Beauty, and perish. VIII. Other precious Stones are of a small dimension, and of small weight; you may put many of them, the largest that were ever seen, in a small Vessel or Cabinet. IX. Another precious Stone may have many excellent Properties in it; but no one hath all Virtues, Excellencies, Forms, and Colours in it. Disparity. I. JEsus Christ is a living Stone, he hath Life in himself, and communicates Life unto the whole Building; and from hence, Believers are called Lively Stones. 1 Pet. 2.5. II. Christ is both fashioned, polished and laid in the Spiritual Building by God himself; Behold, I lay in Zion a chief Cornerstone: 1 Pet. 2.6. III. Christ is a Stone that cannot be loosed nor disjoined, nor drove out of God's House, by all the skill of Men or Devils; nor can be marred, spoiled, or any ways hurt. IV. Christ the Spiritual Cornerstone, receives no Strength from any Stone or part of the Building; what need hath he of Help from any of his Saints? What can weak Believers add of Support to him? V. Christ the Cornerstone is but one whole entire Stone, yet every corner of God's House hath the same Stone; and though the Building be raised never so high, yet he fully supplieth each Corner from the bottom to the top, and there needs no other Corner-Stones besides himself. VI Christ the Cornerstone of the Spiritual Building, is a Precious Stone: Behold I lay in Zion a chief Cornerstone, 1 Pet. 2.6. elect and precious; no Jasper, Onyx, Diamond, or Saphire is to be compared to Him. He is of infinite Worth and Value, ot only so in the Opinion and Esteem of others, but really so in himself; hence called the Pearl of great Price. Mat. 13, 4●● 1. He is precious in himself, being God coequal and coeternal with the Father; The express Image of his Person; Heb. 1.3. 2. He is so, it appears, in that he is the choice Diamond, the Delight and Jewel of his Father's Heart, his only begotten Son, who lay in his Bosom. 3. He is most precious, in that he is preferred so much above Angels, and in his being able to undertake the Work of our Redemption, which none in Heaven or Earth had Worth enough in them to do. Nothing less than this choice and valuable Jewel or precious Stone would be received, as a sufficient Price to satisfy the Justice of God, or make full Compensation for Sin, the Breach of God's holy Law. 4. He is most precious in respect of his Qualifications; He hath the fullness of the Godhead in him. It pleased the Father that in him, all Fullness should dwell: Joh. 1.14, 16. Heb. 1.9. hence said to be full of Grace and Truth. God, even thy God hath anointed thee with the Oil of Gladness above thy Fellows. He hath not, say Divines, the Fullness of Parts, but the Fullness of Degrees: There may be some Addition made to that Fullness that is in Believers; but there can be no Addition made to his. There is in Christ, not only enough, the Fullness of Sufficiency, but also the Fullness of Redundancy. Angel's may have no want, but in Christ is an Overplus to redound to others. He hath enough to fill thousands, and millions of thousands. Of his Fullness we have all received, and Grace for Grace. 5. Christ is precious in the esteem of the holy Angels, the Angelical Host, to honour and show their high esteem and awful respects to him, at his Birth sang with a loud voice, Glory to God in the Highest. They adore and worship him continually. All the Godly accounted, and will for ever account of Him as the most precious and inestimable Jewel in Heaven or Earth. The Saints in Heaven for ever proclaim his glorious Worth and Praise; they cry, Power, Riches, Wisdom, Strength, Honour, Rev. 5.11, 12. Phil. 3.8, 9, 10. Cant. 5.10 Glory and Blessing to the Lamb for ever and ever. To all the Saints on Earth he is precious. Paul accounted all things as dung, that he might win Christ; The Spouse cries out, He is white and ruddy, the chiefest amongst ten thousand. Believers have parted with all things in this World freely for his sake; Nay, in love to him, and to show how they did adore and honour him, have been made Sacrifices in dreadful Flames, rather than they would undervalue or deny his holy Name. Christ is precious, very precious, most precious, always precious, altogether precious; Precious in his Nature, precious in his Name, that is as precious Ointment poured forth; precious in all his Offices; his Spirit, Grace, Word, Ordinances and Promises are precious. Can Believers value him enough, who is their Life, Life External, Life Internal, and Life Eternal? Christ is their Light, he is their Mediator, Surety, Friend, Food, Clothing, Ornaments, Portion, etc. in a word, He is All in All to them. VII. Christ being a precious Stone, never loses his Strength or Beauty, as he cannot be defaced by Men nor Devils; Eternity itself cannot dissolve this Stone, nor diminish its brightness. Christ is durable: Heaven and Earth shall fade away, and wax old, like a Garment, but Jesus Christ is still the same, and his years fail not, he is the same yesterday, to day, Heb. 13.8. and for ever. VIII. Christ Jesus, the spiritual precious Stone, is exceeding great: As God, he is of infinite dimension, filling Heaven and Earth with his Presence. He is large enough for the whole Foundation, and every Corner; this one entire Stone serves for all. IX. All manner of Perfections, Virtues, choice and admirable Excellencies, meet together in the Lord Jesus; his Brightness is far above the Brightness of Diamonds, his Whiteness excels the Whiteness of Pearls; and there is no medicinal Virtue or Quality in any precious Stone, but in a spiritual way is far more transcendent in him. He cures the Sight, strengthens and cures the Heart, makes fruitful, resists Poison, etc. See the Metaphors, Pearl of great price, and Foundation. Inferences. I. FRom hence we may infer, That the Church of God is a very rich and glorious Building, as 'twas foretold it should be: O thou afflicted, tossed with Tempests, Isa. 54.11, 12. and not comforted; behold, I will lay thy Stones with fair Colours, and thy Foundation with Saphire. II. Ascribe all the Beauty and Glory of the Church, and of the Saints, to the Lord Jesus. III. Bless God for this choice and precious Stone of the Corner. The more excellent Christ is, the more it should draw out and enlarge our Hearts to bless and praise God for him. IV. For Trial. Is Christ precious to you? I shall lay down a few Rules, whereby you may try yourselves. 1. Dost thou own Christ to be very God? He cannot be valued nor esteemed by any, as he is in himself, till they thus account of him, and believe in him. 2. Dost thou honour, adore, and obey Him, as thou dost honour, adore, and obey the Father? All Men should honour the Son, even as they honour the Father. Joh. 5.23. 3. Is there nothing here below, which thou valuest and prizest above Christ? An Hypocrite hath always something that lies in his Bosom, which he esteems and prizes more than Christ: Their Hearts go after their Covetousness. Ezek. 33.31. The young Man went away sorrowful, Mat. 19.22 because the World was uppermost in his Affection. If Christ be truly precious to any, he is superlatively precious to them. 4. If God should bid thee ask what thou wilt, as he did Solomon, what wouldst thou request of him? Would it be (thinkest thou) this precious Stone, this Christ, this Pearl of great price, to have a Right to him, to be like him, to enjoy him, to be with him for ever? 5. Is Christ much in your Thoughts? Where your Treasure is, there your Hearts will be also. Mat. 6.21. 6. Hast thou denied thyself of all things, or art thou ready so to do, and to follow Him? For whom I have suffered the Loss of all things, and do account them but Dung, that I may win Christ. Phil. 3.8.9, 10. 7. Canst thou not be satisfied with any thing thou dost enjoy without him? Canst thou say, with one in another Case, Yet all this availeth me nothing, so long as I see not, or have not a clear Evidence of my Interest in Jesus Christ. 8. Dost thou build wholly upon Him? Is He All to thee? Dost thou see him all in Pacification? 'Twas he that appeased the Wrath of the Father, satisfied both Law and Justice. He is All in Justification: Who is the Lord, our Righteousness. He is All in Election, the first and chief of his Father's Choice, the way of it: He hath chosen us in him. Eph. 1.4. & 5.11. Is He All to thee for Acceptation: Who hath made us accepted in the Beloved. He is All in Conversion? 'Tis he that shows us the Necessity of it, that doth quicken and beget us by his Word and Spirit; 'tis he that forms a new Spirit in us. Is he All to thee about Pardon of Sin? He purchased Pardon. 'Tis by his own Blood, viz. that Atonement which he hath made, we come to have our Sins forgiven; 'tis he that gives us a Heart to ask it, and a Hand to receive it. Is Christ All to thee in respect of every Grace? He gives Faith; 'tis he that is the Author and Finisher of it; 'tis he that sheds Love abroad in our Hearts, Rom. 3.5. by the Holy-Ghost. All Grace is treasured up in him all Grace is communicated to us through him. Is he all to thee in the Ministry of the Word? 'tis Christ that is preached, 'tis he that gives Grace to preach, and opens the Ear to hear the Word preached, and helps the Soul to receive the Word. Is Christ all to thee in Ordinances? The Lord's Supper holds forth his Death, his Body broken, and his Blood shed. He is the sum and substance of it. Baptism shows his Burial, and his Resurrection. In Ordinances or Duties, art thou not satisfied unless thou meetest with Christ Jesus? 9 Art thou willing to accept of Christ as the Father offers him? Art thou willing to have him to be thy Prince, as well as thy Saviour? to destroy thy Sin, as well as to save thy Soul? 10. Dost thou long to be like him? art thou willing and desirous to be holy, as to be happy? to live to him here, as well as to live with him hereafter? Is every thing in Christ, or that belongs to Christ, precious to thee? V. Reproof; This reprehends those that lay aside, and would build without this precious Cornerstone. Who they are, see Metaphor, Christ the Foundation. VI Labour to esteem and highly value Jesus Christ. What are all things without him? If he is not precious to thee, nay thy All, all thy profit by him at last will be nothing at all; what wilt thou do at Death? Qu. Some may say, What shall we do to get Christ, to obtain him who is so precious? 1. Let thy Sins go. 2. Let all thy Righteousness go in point of dependence, do not trust to that. 3. Let all Consultations with Flesh and Blood go, and close immediately with Christ. 4. Improve the Means of Grace God is pleased to afford thee, attend upon the Ministry of the Word. Lastly, Here is comfort to all true Believers; you that have Christ, have all; and let me tell you, you can never have less than all, for this precious Stone can never be taken away from you, you having made the blessed Choice, that one thing needful, with Mary. Christ the Wonderful, Counsellor. Isa. 9.6. And his Name shall be called Wonderful, Counsellor, etc. Counsellor, is a word of a double Signification, respecting two ranks of Men. (1.) Such as appertain to the high Courts of Princes, called Counsellors of State. (2.) Such as appertain to the high Courts of Judicature, who are called Counsellors at Law. These two Ranks of Men have their proper Work and Business peculiarly appropriated to them, etc. The first of these Ranks of Men are in Council with the King, to make and establish Laws; therefore called Elders, or Senators, etc. 2. The proper Work and Business of the second Rank or Order of Men is to unfold and plead Law; therefore called Barresters or Counsellors, etc. Many things belonging to each Station, do very fairly agree to the Son of God, who therefore is not unfitly called Wonderful, Counsellor, etc. Wonderful▪ Luk. 2.47. because the greatest and wisest that ever was. Counsellor, because his Place, Work, and Circumstances agree thereto, as appears in these following Considerations. Counsellor. I. SOme Councillors are of a noble Extraction, well descended, which gives them Advantage above others. Such have a double Advantage. 1. In respect of Honour. 2. In respect of Education. Men basely or meanly born and descended, are seldom or never advanced to the Honour of Counsellors in the highest Courts, especially of Parliaments. II. A Counsellor is brought up to useful Learning for so great an Employ or Office; Men who are illiterate being unfit for it. III. A Counsellor is a Man of Worth, otherwise unfit for that Function, or to appertain to any Court. IV. A Counsellor of State is, or aught to be a Man of an high and heroic Spirit, not concerned about Trifles and things of an inferior Nature, but mostly taken up with the more weighty and more considerable matters of the Law. V. A Counsellor of State, is chosen to that high Sphere and Dignity; he comes not in of himself, but by choice. VI A Counsellor of State is admitted into the King's Court; takes his place at the Council-Table, and his chief Business lies there. VII. A great and wise Counsellor of State, is made acquainted with the most secret Purposes of the King himself, without whose Counsel and Consent there is nothing acted, nor brought to light. VIII. A Counsellor of State is one, who is thought worthy to be the King's Familiar, and Companion. IX. A Counsellor of State, is one of the highest Ranks of Men, none above him but the King himself. X. A Counsellor of State is concerned in the agitating of Great Affairs, such as immediately concern the King, and the good of all his Subjects; as the issuing out of Proclamations, and the approving of other Ministers to be employed in the King's Business. XI. A wise, worthy and good Counsellor of State, though he be a Subject and Favourite to the King, yet he is a great Glory to a Kingdom, and it is the more respected for his sake. I. A Counsellor at Law is a public Officer belonging to a Court of Judicature. II. A Counsellor at Law gives Advice and Council, from whence he derives the Denomination of being called a Counsellor. III. A Counsellor at Law makes known the Law to those that are ignorant or unlearned; he being the Mouth (as it were) of the Law. IV. A Counsellor at Law resolves doubtful Cases, which other Men cannot. V. Counselors at Law make Conveyances of Estates; and most Men think these Conveyances not sufficient, unless made by such able Men as they. VI Counselors at Law have great respect amongst Men, especially those who do most need them, and make use of them. VII. A Counsellor at Law puts an end to Controversies, by Non-suiting, or Overthrowing the Party which is on the Adversaries side. VIII. A Counsellor at Law makes Contracts in great and weighty Cases between Parties. IX. A Counsellor at Law discovers Flaws in Evidences, to undeceive the over-credulous. X. A Counsellor at Law is of general use to Men, since their tempers have been corrupted, their manners vitiated, and a necessity of multiplying Laws to correct them, etc. XI. A Counsellor at Law is a Pleader of Causes, which is none of the least part of his work. Parallel. I. THe Lord Jesus is of an high and sublime Extraction, well descended according to the Flesh, of the Blood Royal, of the Lineage and Stock of David the King of Israel: and in respect of his Divinity, the eternal Son of God, Possessor of Heaven and Earth; He is Lord of the Angels, and King of Saints and Nations; and also King of all the Kings of the Earth; Eph. 4.6. 1 Cor. 15.47. Joh. 1.14. be that comes from above, is above all. The second Man is the Lord from Heaven; the only begotten of the Father, full of Grace and Truth; having the advantage of the greatest Honour, and highest Education being by the Father, brought up with him, and daily his Delight. II. Jesus Christ is qualified and fitted every ways with heavenly Learning, for the highest Undertaking of this kind whatsoever; having been with God, Joh. 1.1, 2. and also is God, knows every thing, that is done in Heaven and Earth; knows the tempers and manners of all People. He hath Rules of Judgement above others, he hath received the Gift of Oratory from the greatest Master of Tongues and Languages in the World. The Son doth whatsoever he seeth the Father do. The Lord God hath given him the Tongue of the Learned, etc. so that he can understand without an Interpreter, Isa. 50.4. and speak without humane Assistance. III. Jesus Christ is a Man of worth, most fit to be Counsellor in the high Court, above, and that in these four following respects. 1. In respect his great Wisdom. 2. The Knowledge of all Laws and Customs amongst Men. 3. Of his long Standing and Experience. 4. As he is united to the Ancient of Days; who is the Centre of all Perfection. IV. The Lord Jesus was a Man of a great and noble Spirit, not busied about low and inferior things, of a mean Consideration; but about Matters of the most weighty moment, to establish Principalities and Thrones in Heaven, to reform Nations and Kingdoms, to reclaim the whole World, and bring Heaven and Earth into an amicable Correspondence. That he might gather together in one, all things in himself, whether they be things in Heaven, or things on Earth. Eph. 1.10. V. Christ the great Counsellor was elected, and chosen by God himself to act in this high Sphere and Capacity, called The Man of his Right-hand. His Elect in whom his Soul delighteth, Acts 2.34. One chosen out of the People. Psal. 89.19. VI Jesus Christ was admitted into the height Court of Heaven, took his place there at the Right-hand of the Majesty on high, in the presence and view of all the Angels, and the seven Spirits that are before the Throne. He is entered into Heaven, Eph. 1.20. Heb. 12.2. & 8.1. and is set down at the Right-hand of God. VII. Christ that great and wise Counsellor, is made acquainted with the great and wise Purposes of the great and wise King of Heaven and Earth; nothing is hid from him as God: without him there was nothing created or done. No Man hath seen God at any time, Joh. 1.18. save the only begotten that is in the bosom of the Father, he hath declared him. 1 Tim. 6.16. He brought Life and Immortality to light through the Gospel. VIII. The Lord Jesus is God's Familiar and Companion. Awake, O Sword, Zach. 13.7. against my Shepherd, and the Man that is my Fellow. Who being in the form of God, thought it no Robbery to be equal with God. Phil. 2.6. IX. The Lord Christ is of the highest Rank, not of Men only, but is indeed exalted above all his Fellows, whether Men or Angels; hath no Superior (as Mediator) but the Father. 1 Cor. 11.3. Col. 2.10. Joh. 5.28. The Head of every Man is Christ. He is the Head of all Principalities and Powers. The Father is greater than I The Head of Christ is God. X. Jesus Christ is concerned in the agitating of the greatest Affairs of Heaven and Earth, such as immediately concern God himself, and the good of all his People; the Proclamations and Tenders of Grace, Peace, and Pardon, come through his Hands; He hath the Approbation of all Ministers that are employed in the Business of the great King, either in Matters Civil, Military, or Ecclesiastical, viz. Kings, Princes, Rulers, Deputies, Judges, Generals of Armies, Apostles, Bishops, Ambassadors, and the like. All suitors to God for Favour, whether Ministers or People, for the Soul or the Body, their Petitions come to the hands of Christ. By him we have access to the Father; of him all receive, even Grace for Grace. Joh. 1.16. Rom. 5.2. XI. Christ is the Delight of the Father, and as a wise, worthy and good Counsellor, he is a Glory to Heaven itself, and Heaven is the more longed for, for his sake. Psal. 73.25 This is generally acknowledged by all that have the Knowledge of him, or Interest in him. So much may suffice concerning Christ, as compared to a Counsellor of State; I shall now speak concerning him under the other acceptation of the Word, viz. Counsellor at Law, etc. I. The Lord Jesus Christ is a public Officer belonging to Heaven, the highest Court of Judicature. I am not of this World; glorify me, with the same Glory, Joh. 17.16. & v. 5. that I was glorified before the World was, etc. II. The Lord Jesus gives the best Advice and Council, and most worthily deserves the title of a Counsellor. I will bless the Lord who hath given me Council. Psal. 16.7. Go thy way, sin no more, lest a worse thing come upon thee. I counsel thee to buy of me Gold tried in the Fire, Joh. 5.14. and white Raiment that thou mayest be clothed, etc. Rev. 3.18. III. Jesus Christ makes known the Law of God to those that are ignorant and unlearned; he illustrates all the parts of it, and showeth to what degree it extends, etc. He also shows what are the Privileges of keeping it, and what are the Damages of breaking it: Joh. 6.3, 7▪ etc. to the End. Joh. 14.15. For if you forgive Men their Trespasses, your heavenly Father will forgive you, etc. IV. Christ resolves doubtful Cases that other Men cannot, in that he saith, Son, be of good cheer; Daughter, be of good cheer, Mat. 9 from v. 1, to v. 9 thy Sins are forgiven thee, etc. V. The Lord Jesus makes over the heavenly Mansions to Men; and no Man can have a good Title to this Heavenly Inheritance, unless Christ makes the Conveyance. As the Father hath Life in himself, so hath he given the Son to have Life in himself, Joh. 5.16. and hath power to give Eternal Life to as many as are given unto him. VI Jesus Christ hath great respect amongst Men; the Turks own him for a great Prophet, the Papists for the Son of God, but his own Disciples, that see an Excellency in him, and an absolute necessity of him, make use of him, own him to be their Saviour.— Yea and doubtless I count all things but loss, for the Excellency of Jesus Christ my Lord, etc. Phil. 3.8.— He is the Chiefest among ten thousand. Cant. 5.10. VII. The Lord Jesus puts an end to Controversies, by Non-suiting, or Overthrowing the Devil and all other Adversaries of the Soul in their own Plea:— I have prayed for thee that thy Faith fail not. Luk. 22.32 2 Cor. 12.9. Rev. 12.9. 1 Joh. 3.8. — My Grace is sufficient for thee, etc.— And the Dragon, and his Angels were thrown out of Heaven, etc. To this end was the Son of God manifested, that he might destroy the works of the Devil. VIII. So Christ makes Contracts between the great God and his People, in that weighty Case that concerns their Salvation; and mediates and seals the Covenant between them; for which cause he is called, The Mediator of the New Covenant, Heb. 12.24. See Mediator. IX. Christ hath discovered Flaws in Evidences, to undeceive those that have been mistaken about their Right to the Heavenly Inheritance. Thou sayest, I am rich, and increased in goods, and have need of nothing, and knowest not that thou art wretched, and poor, and blind, and miserable, and naked. Rev. 3.17. Except a man be born again, he cannot see the Kingdom of God. John 3.3. X. So Christ is of general use to Men, since the nature of Mortals hath been so generally corrupted by the Fall, by which means there is a necessity of him not only as a Priest to offer Sacrifice for us, but also as a Prophet or Counsellor, to expound the obligations to Holiness, and the spirituality of the Laws of God to us; for want of which many go on in their Errors, till they forfeit all Privileges, fall under the strokes and penalties of the Law, and become miserable for ever through ignorance, unbelief, and disobedience. XI. Jesus Christ is a Pleader of Causes, which is none of the least part of his work: for which see Advocate opened. There are many Disparities; Christ excels all other Counsellors in many respects. See Advocate. Inferences. 1. SInners may learn from hence whither to go in all doubtful Cases for Counsel, in all Cases relating to their spiritual condition. 2. If thou dost not know the way to Heaven, go to Christ by Prayer, and take the directions of his Word. 3. If thou dost not know how matters stand between God and thy Soul, go to Christ, read his Word, that will inform thee whether thy Condition be good or b●●d: if any Sin is lodged in thee or be loved, and spared by thee, He tells thee thou wilt miscarry for ever. 4. If thou refusest to take his Counsel, but rather followest the Counsel of thine own Heart, or the Counsel of wicked Relations, Neighbours or great Ones of the Earth, who labour to draw thy Heart from God, and from following the Counsel of Christ, thou art undone. 5. Take heed when thou knowest what Christ's Counsel is, thou dost not reject it like the Pharisees, who refused to be baptised with the Baptism of John. 6. Happy are all such who take the Counsel of Christ. Christ gives Soul-Counsel, wise Counsel, right Counsel, early Counsel, needful Counsel, chief Counsel, safe Counsel, Counsel that will enrich the Souls of Men, Counsel that will make them good, great, and renowned, and happy for ever: say then with David, Thou shall guide me by thy Counsel, and afterwards receive me to Glory. Psal. 73.24. The Compassion of Christ to Sinners under the Similitude of a Hen. Mat. 23.37. How often would I have gathered thy Children together, as a Hen gathereth her Chickens under her Wings, and ye would not! THE Lord Jesus shows by these words his great Compassion and Affection to the Jews, who refused the offers of his Love and infinite Favour. Three things are considerable in the Text. 1. Christ's Grace and good Intention to them, How often would I have gathered thy Children together, etc. 2. The way or manner which he took in order to the accomplishing of his gracious Design and Purpose touching them,— as a Hen gathereth her Chickens under her Wings. 3. The Jews Obstinacy; Ye would not. The Lord condescends very low in making this Simile of a Hen; the nature and property of which Creature take as follows, so far as it will hold Parallel to the Case in hand. Simile. I. NVllum enim Animal circa pullos suos tanta Compassione movetur, etc. Saith Bernard; There is no Creature that is moved with so much Compassion towards her young ones, Bern. the pass. Dom. cap. 5. as the Hen. II. The Hen is observed to fly in the very face of such ravenous Birds as strive to destroy her Chickens; she strives to save and defend them with all her might, though with the utmost hazard of her life. III. Such is the Hens care of, and affection towards her Chickens, that she for their sakes is made weak in all her members, and brought to extreme faintness. Hoc genus animantis magnum affectum in filios habet, ita ut eorum infirmitate affecta, etc. (saith Austin) this Creature shows great affection towards her young ones, that being affected with their weakness, she also is made weak. IV. The Hen clocks often, and with a mournful voice, as it were, calls her Chickens to her, when she perceives they are in danger by the Kite, or any other enemy, to be destroyed. V. The Hen stands ready prepared to receive her Chickens under her Wings to defend them against all Violence that may happen to them. VI The Hen is very desirous to gather all her Chickens together, and cover them with her Wings; she would not have one of them wanting. VII. The Hen gathers her Chickens to her; and that they may have Food as well as Nourishment and Shelter, she looks about and scratches to get them Meat. VIII. The Hen succours, refreshes and makes lively such Chickens that are weak and hang down their Wings, and can scarce go; she soon recovers them when she gets them under her Wings. IX. The Hen, 'tis observed, if she finds any Crumbs, Corn, or any other good thing, she gives it to her Chickens, though she wants it herself; she spares out of her own Mouth, and puts it into theirs. Parallel. I. THe Lord Jesus was moved with the greatest Compassion imaginable towards the poor Jews and Jerusalem, which he was first sent to, and came to seek and to save. This is signified abundantly by that wonderful Passion, that seized upon his Spirit, Mat. 23.3. Luke. 19.41, 42. when he came near the City, and by his Expressions in the Text, etc. 'tis said, he wept over it, etc. and cried out with a mournful Voice, O Jerusalem, Jerusalem! etc. II. The Lord Jesus Christ to save and defend the Offspring of Israel, and the poor Sinners of the Gentiles, did not refuse to encounter with the greatest of their Enemies: He resisted the Devil, who sought to make a prey of them, etc. Mat. 4.6, 8 No Enemy that strove to devour us, but Christ endeavoured to defend us from him. III. Christ, that he might save poor perishing Sinners, by taking Man's nature upon him, was made weak in the same sense, as 'tis said he became poor: such was the greatness of his Love and Affection towards us, that he bore our sickness, and carried our sorrows. Isa. 53.4. To what extremity of faintness was he brought, when he sweat as it were great drops of Blood! Mat. 26.30. Luke 22.44. and when the ponderous Cross was laid upon him, as they led him to Golgotha, 'tis said, he fainted. He was touched with the feeling of our infirmities, Heb 4.15. being made like to us in all things, sin only excepted. IV. Christ calls to poor helpless and impenitent Sinners very often, with a mournful Voice, and Tears in his Eyes, O that that hadst known, in this thy day, the things thou belong to thy peace; but now they are hid from thine eyes! O Jerusalem, Jerusalem! Luk. 19.42. Why, what's the matter? An Enemy is at hand, Ruin is at the door; Ezek. 18.31. Why will you die, O House of Israel? Now 'tis to England, yea, to London; O that they would once hear Christ's Calls before it is too late, and the things that concern their peace be hid from their eyes! etc. V. The Lord Jesus stands with his Arms and Heart open ready to receive all true penitent Sinners, that come unto him; Isa. 65.2. Mat. 11.28, 29. I have spread out my Hands all the day long, etc. Come unto me all ye that labour, and are heavy laden, and I will give you Rest, etc. VI The Lord Jesus hath such Bowels of Pity and Compassion to sinful Mankind, 1 Tim. 2.2, 3, 4. that he would have none of them perish, But come to the Knowledge of the Truth, and be saved; How desirous is he to get them all under his Wings of Grace and Protection; Turn ye, turn ye, why will ye die, O House of Israel? turn and live, Ezek. 18.31, 32. saith the Lord, How often would I have gathered thy Children together! etc. VII. The Lord Jesus calls to Sinners, that they may have the Bread of Life. Isa. 55.1. Ho, every every one that thirsteth, come ye to the Waters, etc. Eat ye that which is good; yea, the Bread that never perisheth. Joh. 6.27. Christ gives Bread that never perisheth. VIII. All sinsick and diseased Souls that are weak and hang down their Heads, or their Wings, and go drooping all the day (as it were) half dead, no sooner are they got under the Wings of Christ, but he graciously succours and refreshes them, making them brisk and very lively. IX. Christ out of his infinite Bowels to his People, finding no other Meat was so good and excellent for them, gave them Food from Heaven, even his own Body, My Flesh is Meat indeed, etc. Joh. 6.55. Simile. I. THe Hen cannot save and defend her Chickens under her Wings, when she hath gathered them to her, being a poor, weak inconsiderable Creature. II. The Hen when her Chickens are grown up, cares not for them; she will ('tis noted) rather strike at them, and beat them from her. III. The Hen loses oftentimes her Chickens; the Kite gets them away from her, and makes a Prey of them. IV. A Hen soon forgets her Chickens, which she hath bred and brought up. Disparity. I. THe Lord Christ is strong and able to save, hide and defend all his People that come to him, under his Wings, being the most High, Omnipotent, Eternal Jehovah: The Father and I am one; He thought it no Robbery to be equal with God. Phil. 2.6, 7▪ II. Our Blessed Saviour will never cease to take care of, and provide for his poor Children; his Eye is as well upon the oldest and strongest Christians as upon the weakest and youngest; Cast all your Care upon him for he careth for you, etc. III. The Lord Jesus Christ cannot, will not lose one of them that the Father hath given him, those, that thou hast given me I have lost none, Joh. 17.12. but the Son of Perdition, etc. I give them Eternal Life, and they shall never perish, etc. Joh. 10.28. IV. Christ never can, nor will forget his Saints. Can a Woman forget her Sucking Child, Isa. 48.14, 15, 16. that she should not have Compassion on the Son of her Womb? yea, she may, but I will not forget thee. Inferences. I. WHat great Encouragement doth this Similitude afford to all, yea to the vilest of Sinners? O what Compassion is there in Christ's Heart towards you, how willing is he to gather you to himself! II. It also informs us of that great Blindness and horrid Obstinacy which is in the hearts of wicked Men; How often would I have gathered Israel, and they would not be gathered! I would, but ye would not! How dare Sinners then to charge their eternal Overthrow, Perishing, and Ruin upon the Lord Jesus Christ? Know, O Sinner, Host 13.9. thy destruction is of thyself. III. It also truly informs us, that all Safety and Salvation is in the Lord Jesus Christ. Under his Wings we must get if we would be secure from the Enemy of our Souls, and be delivered from eternal danger; Unto Him shall the gathering of the People be. IV. Of what amazing nature was the great Condescension of the Blessed JESUS, Gen. 49.10. who made himself of no Reputation! became weak, poor, and sensible of our Infirmities (touching the Flesh,) that we might be strong, rich, and partake of his Perfections, Phil. 2.7. and Glorious Fullness. V. Here is also very much Comfort to all true Believers, whoever they be, that are gathered by the Word and Spirit unto Christ: He will succour, guide, revive, and defend them for ever. He infinitely out-doth the Hen; his Bowels exceed the Bowels of the tenderest Mother to her sucking Child. He is strong enough also, as well as tender, not only willing but able. Fear not Satan, he hath swallowed up Death in Victory. The Kite hath (as one observes) as it were an aching tooth at the Chickens, fain would he make a prey of them: so would the Devil of Believers. Christ knows how to preserve them, by gathering them all under his Wings. Soul, fear not, if thou art under the Protection of the Lord Jesus Christ, thou art in safety from all temporal and spiritual dangers. VI If Christ be so tender and compassionate unto Sinners, and seeks to gather them unto him; who will pity them if they perish at last and are damned, when all is from their own vile stubborn and wilful Obstinacy? VII. If the Lord Jesus Christ be so tender of, and kind to his Saints which he hath gathered to himself, and sheltered under his Wings; Then let this Doctrine teach Christians in an especial manner to be kind one to another, and tender one of another, and to do their utmost endeavour to defend one another in this evil day, from the common Enemy both of Body and Soul. VIII. This may serve for seasonable Reproof to all those, who profess the Name of our Lord Jesus Christ, and hope for Preservation by him, and Shelter under his Wings, yet (instead of endeavouring to the utmost to help one another, revile, backbite and persecute one another) for small and circumstantial Differences in Profession, and thereby give the common Enemy Advantage upon them both; A divided House cannot stand. Mark 3.25. Christ the Captain of our Salvation. Heb. 2.10. To make the Captain of our Salvation perfect through Sufferings. THis is a military Term, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Captain, being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to lead; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also a Captain, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Beginning, Chief, or Government, denoting in a borrowed sense from Military Commanders, the Rule, Dominion and Principality of Christ over all, and that he leads his Spirtual Militia safe through all Perils in their Christian Warfare. Being to enter upon a Military Subject, and the chief of that Rank, we shall consider Captain in a threefold respect. In respect of his 1. Qualifications. 2. Place and Office. 3. Progress or Actions▪ METAPHOR. I. A Captain is supposed to be a Man qualified for his Place, to which there are these things necessary. 1. That he be free and willing to take that Work and Office upon himself; it is not meet he should be forced to do it. 2. It behoveth him to be one faithful in all things to his Sovereign. 3. A Captain must be valiant and courageous, not easily dismayed, though he meet with never such hard and difficult Service. 4. He ought also to be well skilled in the Work and Duty of his Place and Office. II. A Captain is made so by his Commission, which is his Authority to act in that Capacity. III. A Captain hath the Power of listing Soldiers under his Command, to serve in the King's War. IV. A Captain by virtue of his Place and Office doth nominate his Officers, and appoint them their proper Work, gives out his Orders, beyond which they are not to venture. V. A Captain hath the keeping of Muster-Rolls, wherein all the Names of his Under-officers and Soldiers are entered, by which he calls them over, and knows them all by Name. VI A Captain leads his Soldiers out into the Field to be exercised and disciplined, to be made fit for Service against the day of Battle. VII. A Captain makes a Speech to his Soldiers to encourage them in the way of their Duty, and shows them the dangers of Neglect and Remissness. VIII. A Captain hath Power to cashier, can take in or shut out, as he seeth Cause. IX. A Captain is the Head of a Company, Commander over a Band of Men. X. A Captain when he hath taken his Place, marches in the Head of his Company, runs the greatest Hazard, deserts not his Men for fear of Danger. XI. A Captain gives the Word of Command to his Soldiers, which they are carefully to learn and observe. XII. A Captain by his Place is engaged to War, both offensive and defensive as occasion shall require. XIII. A Captain meets with Enemies to try his Skill and Courage. XIV. A Captain makes use of Armour and Weapons, of which there is no small need in the day of Battle. XV. Captains are commonly stout Men, and will make good their Ground against an Enemy, scorn to yield till they die. XVI. A good Captain takes care for his Men to preserve and secure them, whether he lives or dies himself. XVII. A Captain hath the power to prefer his Men to Office, that he approves of to be fit and worthy. XVIII. A wise Captain puts the best Men into the greatest Service; he makes not young and unexperienced Men, Commanders of Companies, and Leaders of Parties, lest the Work should miscarry in their hands. XIX. A Captain in weighty Affairs is joined with the Council of War, without whom there is nothing of grand Importance transacted. XX. A Captain's place is a place of Honour, where the Subject is justly worthy of it, and the Army legally raised. XXI. A valiant and Noble-hearted Captain offers terms of peace to the Enemy, before he falls upon them and fights them, to prevent effusion of Blood if possible. XXII. Captains when their Favour is refused, put Men to the Sword, and make slaughtering work in the World. XXIII. A Captain doth not only come off a Conqueror, but improves his Conquest and Victories to many degrees of Advantage. 1. To the discouragement of Advarsaries. 2. In spoiling their Forts and Strength. 3. In the erecting Trophies. 4. In disposing the Prey, to gratify, and reward his Soldiers that engaged with him in the War. Parallel. I. JEsus Christ the Captain of our Salvation, had not only these four, but all other honourable, and necessary Qualifications, that made him fit to be a Leader. For, 1. Jesus Christ was free and ready, had no force put upon him, but came voluntarily and of his own free will to undertake this Office, etc. he looked round about, and saw that there was none to help or to undertake this Work, than said he, Lo, I come to do thy Will, O God. 2. Jesus Christ was faithful over his own House, called the faithful and true Witness, Isa. 63.5. Heb. 10.7. Heb. 3.6. he never so much as thought in the least, of betraying of his Trust. It was impossible indeed he should be unfaithful, who was without Sin, the holy and immacculate Lamb of God. 3. Christ was valiant and resolute, the danger of Death, and Threats of an ill natured King, could not make him retreat, when he had entered the Field, slighted his Enemies high Words and vain Flourishes. Go, tell that Fox that I work Miracles this day and to morrow, the third day I shall be made perfect. Luk. 13.32. The Contempts of his Enemies, nor Persuasion of his Friends, could not at all abate his Valour, he knew he must, and resolved he would be about his Father's Business. Luk. 2.49. 4. Christ was fitted with Wisdom and Understanding, he is called the Wisdom of God. 1 Cor. 1.24. II. Christ was commissionated by God, after his qualifications did commend him to this Place: for though he offered freely to accept, yet he acted not of himself, but by Command and Authority from the Father. I came not of myself, Joh. 8.42. the Father sent me. I received Commandment from the Father. III. Jesus Christ hath the Power of listing Spiritual Soldiers under his Command, to serve in the Wars of the Soul, and Battle of the Lord of Hosts. He took the Names of Nathaniel, Zacheus, Cephas, Peter, James, and John, who listed themselves under his Command; with many others we read of in the Gospel. IV. Jesus Christ doth appoint Saints their proper Work, and gives forth his Orders, beyond which they are not to pass. He nominated the twelve Apostles to be next to himself, and gave. Orders that they should not march beyond the confines of Judea, but tarry at Jerusalem till fresh supply of Strength came in. Go not to Samaria, nor the Cities of the Gentiles, Mat. 10.5. Luk. 6.15. Acts 1.3. But tarry at Jerusalem till you are endued from on high. Add not to his Word, etc. V. Christ hath a Book wherein the Names of his Saints and faithful Followers are recorded, called in Scripture, the Lamb's Book, or Book of Life; Rev. 21.27 whose Names are in the Book of Life; the Book of Life of the Lamb, Rev. 20 ●●2. slain from the Foundation of the World. Joh. 10.3. He calls his own Sheep by Name, etc. VI Jesus Christ lead his Saints to the Sea side, to the Mountains, Mat. 5.1. Mat. 13.1. to the Desert, to exercise and make them fit for Service against the day of Battle, by which he taught their Hands to war, as it were, and their Fingers to fight against the Devil, the Flesh and the World. VII. Christ made large Speeches to all his Followers (see his Sermon in the Mount) to encourage them in the way of their Duty, and show them the great dangers of Neglect and Remissness. Mat. 5.4, 5, 6. Blessed are they that hunger and thirst after Righteousness, etc. Blessed are the meek, etc. But except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of Heaven. Mat. 5.20. Ye that have abode with me in my Temptations, I appoint unto you a Kingdom, etc. With a multitude of such like Speeches which are contained in the holy Gospel, which he uttered, to encourage and animate all his Disciples in their Spiritual Warfare. IX. Jesus Christ takes in and shuts out, as he sees Cause; he cashereed Judas, Demas, Hymeneus, Philetas and Alexander, 1 Tim. 1.20. and takes in Paul, Barnabas, and Apollo into his Company. X. The Lord Jesus is the Head of all true Christians, and Commander of the Church Militant in chief, all the Bands of the white Reigment march under his Banner; H●● is the Head of his Body the Church; Isa. 55.4. Eph. 1.21, 22. Given to be a Leader and Commander to the People. X. Christ when he was baptised by John, took his Place in the Minstry, as the Leader of his Church, and ran the greatest Hazard, yet deserted not his Followers for fear of Danger; He not only loved them to the end, Joh. 13.1. but did bear them company, and abode with them to the last, even till he suffered for their sakes, the bitter Death of the Cross, etc. Mat. 28.20 And is spiritally with them all ways to the end of the World. XI. Christ gives the Word of Command to his Saints, which they are to observe. If any Man will serve me, Joh. 12.26 let him follow me. Mat. 28.20 Teach them to observe all things that I command you. XII. So is Christ by being the Captain of our Salvation for War, not originally from his own natural Disposition, for he is for Peace; but by reason of the resolved Opposition that is in the hearts of his Enemies against him. I came not to send Peace on the Earth, but to bring a Sword. Mat. 10.34. XIII. Jesus Christ met with Enemies, not only Flesh and Blood; yea, potent Flesh and Blood, Eph. 6.12. Men in Power and high Places, such as Herod, Pontius Pilate, and the Rulers of the Jews, but Principalities and Powers, no less than Beelzebub himself, and all his Train, Mat. 4.5, 6, 7. whom he fairly engaged with eminent Success. XIV. Jesus made use both of Armour and Weapons; he saw no small need for it. viz. Eph. 6.14, 15, 16, 17. 1. The Breastplate of Righteousness, when Satan, and wicked Men, by their Temptations would have drawn him from his Allegiance, by great Proffers of Power and Glory. See the nature of the Christian Armour under the Head of Metaphors relating to the Graces of the Spirit. 2. The Sword of the Spirit, by which he cut down the Devil, and the wicked Jews, in all their Assaults: It is written, it is written, etc. 3. The Shield of Faith, when he came to the last and most bloody Battle of all: For the Joy that was set before him, he endured the Cross, Heb. 12.2. despised the Shame, and is sat down at the right hand of the Majesty on high. XV. Jesus Christ, like a most valiant Captain, made good his Ground against all the Force and Artillery of Hell, in a glorious manner, even to the death of the Cross. XVI. Christ took great care of his Saints, to preserve and secure them, how ever it fared with himself. 1. He left them good Orders to observe in his absence, the Rules of the holy Gospel. 2. He took care to send them a good Guide for their Conduct, no less than the Holy-Ghost, Joh. 14▪ 16. Joh. 17.11, 12, 13, 14, 15, 20. Joh. 17.11, 15. the Comforter. 3. He prayed for them on Earth, and he prays in Heaven, to engage the Protection of Almighty God for them: Father, keep through thine own Name those that thou hast given me, etc. XVII. Jesus Christ prefers his Saints and Followers, whom he finds worthy: He gave some Apostles, some Prophets, some Evangelists, Pastors, and Teachers, Eph. 4.11. for the Work of the Ministry, etc. I thank Christ Jesus, who hath put me into the Ministry. 1 Tim. 1.12. XVIII. Christ made not Novices, and unexperienced Christians, Ministers and Pastors of Churches, 1 Tim. 3.6▪ and Leaders of Societies; He set Peter, James, and John to be Apostles and Leaders in the first place; and Paul, Sylvanus, and Timotheus, stout and brave Commanders, to bring up (as it were) the Rear: God hath set forth us the Apostles last of all, as it were, 1 Cor. 4.9▪ appointed to Death. XIX. Jesus Christ, in all weighty Affairs, is joined with the Father and holy Spirit, the great Council of Heaven; and without Him, who is called Wonderful, Counsellor, Isa. 9.6. there is nothing of grand Importance transacted either in Heaven or Earth; nay, without him was nothing done at first; All things were made by him, and without him was not any thing made that was made. Joh. 1.3. When Commission was giun to Creatures of all kinds to act in their proper sphere, Christ was there. See Counsellor. XX. Christ's place is a place of Honour, because he was Worthy; and the Army that he hath raised is not a Rebellious Army, but legally raised, Rev. 5.3, 4. and behave themselves well; they are kept under good Government and Discipline, not one debauched person in the Army is continued in the Muster-Rolls, but presently turned off, blotted out, and delivered up to Satan, when discovered by his inferior Officers to be such. 1 Cor. 5.5. Have no fellowship with the unfruitful works of darkness: From such turn away. Deliver such over to Satan; turn him into his own Kingdom. Because thou hast loved Righteousness, and hated Iniquity, Heb. 1.9. therefore God, even thy God, hath anointed thee with the Oil of Gladness above thy Fellows. That all Men might honour the Son, even as they honour the Father. Joh. 5.23. XXI. Jesus Christ offers Terms of Peace and Reconciliation, because he would prevent their Ruin, if possible, before he falls upon them and fights against them with the Sword of his Mouth. Turn at my Reproof: Prov. 1.23. how often would I have gathered thy Children together, etc. In what Place soever you enter, say, Peace, etc. I gave her space to repent of her Fornication, Mat. 23. but she repented not. Rev. 2.21. I will kill her Children with Death, etc. XXII. Jesus Christ when his Grace and Offers of Mercy are refused, hath, and will make slaughtering work in the Earth. O what work was made upon Jerusalem! not long after the refusing the terms of Peace, and offers of Grace and Favour by Jesus Christ. See the lamentable Story in Josephus, etc. And what work will shortly be made with bloody Rome, in the day of Death. Mourning and Famine that is coming on apace, Rev. 16.5, 6. when she shall have Blood given her to drink, and shall be utterly burnt with Fire. And what Devastation will be made by this great Captain, (who is red in his Apparel, and his Cloaths as them that tread in the Winepress) at the Battle of Armagedon, when the vast Armies of the Beast shall be slaughtered and destroyed, by the sharp Sword that goes out of his Mouth, And Blood shall come forth to the Horses Bridles, Rev. 14.19, 20. Ezek. 39.12. for a thousand and six hundred Furlong●●; The Fowls of Heaven shall be filled with their Flesh, there shall be burying work for Multitudes, seven Months. By Fire and Sword shall he plead with all Flesh, and the slain of the Lord shall be many. Isa. 66.15, 16. XXIII. Jesus Christ at his first coming did weaken the Kingdom of Satan, spoiled Principalities, set up Trophies of his Victory, Eph. 4.9. Col. 2.15. made a show of them openly, led Captivity in Triumph, and will complete the Work at his second Coming, will take the old Dragon and bind him for a thousand Years. And at the end of the thousand Years, cast the Dragon, the Beast, and the false Prophet, into the perpetual Dungeon. Rev. 20.2. v. 20. He will then give a Reward to all his Prophets, and Saints, both great and small, make them Rulers over Cities, over all Nations, To bind Kings in Chains, and Nobles in Fetters of Iron; Psal. 149.8, 9 and dash them in pieces like Potter's Vessels; give the Upright Dominion over them in the Morning; place them upon Thrones with Palms in their Hands; make them Kings and Princes in all the Earth, to Reign with him till he deliver up the Kingdom to the Father, which puts a final End to all▪ the Wars; 1 Cor. 15▪ 24, 28. but retains the honourable Title of being the Captain of our Salvation, for ever, even for ever, Amen. Inferences. I. FRom hence we may infer what great Danger Christ's Enemies are in, and the certainty of their being spoiled if they stand it out against him. The Enemies of the Lord shall be broken to pieces. 1 Sam. 2.10. the Lamb shall overcome them. Rev. 17.14. II. That 'tis best for all Christ's Followers to keep close to their Leader, not to forsake their own Captain; they can never choose one like him: with him there is safety, and certainty of Victory. Let us say to him, as Peter did, Whither shall we go? (Thou art on the strongest side) for thou hast the words of Eternal Life. III. That it is the Interest of all his Enemies, to submit to him whilst Terms of Peace are offered to them, there is no standing out against him. Can thy Heart endure? can thy Hands be strong in the day that he (the Lion of the Tribe of Judah) shall deal with thee? Many, even of the Mighty, have fallen under him, the Dragon and his Angels could not stand before him. How much less than Man, that is a Worm; and the Son of Man, which is a Worm? Job 25.6. See Metaphors, Consuming Fire, Ambassador, and Man of War. Christ a Refiner. Mal. 3.2, 3. For he is like a Refiners Fire, etc. He shall sit as a Refiner and Purifier of Silver, etc. THIS Similitude is taken from Refiners, who in Crucibles melt their Metal, and separate the drossy parts from that which is pure: So Christ by a Divine Heat and Warmth refines and purifies the Graces he bestows on Believers, consuming the wicked and vicious parts, which are elsewhere called Dross. This Refining is called the fiery Trial, 1 Cor. 3.13, etc. upon which place Chemnitius says this fiery Trial is exercised either by outward Troubles, or by Temptations of Conscience, or by a more clear Manifestation of Truth by the Word, which leads Men from the darkness of Error and Ignorance to the Light, which purges out those Dregs that agree not with the pure Graces of the Spirit. Simile. I. A Refiner is one that tries and refines Metals, whether Silver or Gold, etc. II. The Gold, or Silver, before a Refiner's Fire refines, it as 'tis taken out of the Earth, is full of drossy matter. III. A Refiner to purge and purify Gold, that so he may make it very pure, hath his Furnace, and uses Fire. IV. A Refiner knows before Gold is tried and refined in the Fire it is not for his use, 'tis not pliable. V. A Refiner, melts the Gold, and makes it very soft, and thereby makes it fit for his purpase. VI A Refiner to hasten, and the better to accomplish his Work, makes the Fire more hot, or adds to the heat thereof. VII. A Refiner separates the dross from the Gold, and makes it much more fine and pure than it was before, and thereby makes it very valuable. A little refined Gold is much set by, and prized above that which is course and drossy. VIII. A Refiner refines Gold once and again several times, if he designs to make it very pure. We read of Silver, Seven times refined in a Furnace of Earth. Psal. 12.6. IX. A Refiner finds it necessary to add or put something of another nature into Gold, an allowed proportion of Alloy, Pliny li. 33. p. 465. The Lord Bacon's Natural Hist. p. 224. whereby he opens and refines it the sooner; and indeed if something of that nature be not done, Refiners would tell you Gold would be long before (if ever so well) refined, and fitted for the Hammer. X. A Refiner doth not put his Gold into the Furnace to waste or spoil it, but chose that there it might be purified, not to receive loss thereby, he would not lose a grain of it. XI. A Refiner lets his Gold remain no longer in the Fire than till the dross be consumed, and 'tis made pure and fit for his purpose. XII. A Refiner in refining his Gold, wasteth his Fuel. XIII. A Refiner resolves by putting his Gold into the Fire to destroy all the Dross; and indeed there is nothing besides the pure Gold that can endure and abide the Fire; all Filth and drossy Matter, flies away like Smoke. XIV. A Refiner finds by Experience, that pure Gold receives no detriment by the Fire; Plin. lib. 33. c. 465. though it grow less in quantity, and so that way may seem to waste, yet 'tis much better in Nature or Quality. XV. When a Refiner hath purged and refined Gold, 'tis form into choice and rare Vessels, and other things fit for Use and Ornament. Parallel. I. JESUS CHRIST tries and refines his People, Lam. 4.2▪ who are compared to Gold; and he not only tries them, but also their Graces. II. The Hearts of God's People before Christ the Spiritual Refiner, refines and purges them, are full of Corruption, Sin, Job 25.4. Mat. 15.19 and Filthiness. Naturally Men and Women are very foul and drossy. III. Jesus Christ, that he may purge and purify his People, puts them into a Furnace of Affliction. As the Fining-Pot for Silver, and the Furnace for Gold, Prov. 17.3. Isa. 48.10. so the Lord tries the Heart. I will refine thee, etc. I have chosen thee in the Furnace of Affliction. IV. Jesus Christ finds that until the Hearts of his People be purified and refined by Him (which he doth several ways) they are not yielding and pliable in his Hand, they will not subject to his Will, nor be fit for his use. V. Jesus Christ melts and softens his People by Affliction, and by the Spirit. Thus saith the Lord of Hosts, Behold, Jer. 9.7. I will melt them, and try them; for what should I do else for the Daughter of my People? As much as if he should say, What way else can I use to bring them to be pliable, that I may fit them for my purpose? Job 23.16. God (saith Job) maketh my Heart soft. VI Jesus Christ, if he sees that a small Fire, and easy Afflictions will not refine and purify the Soul of a Believer, adds greater Afflictions, puts them into a very hot Fire, great Trials, according to his own Wisdom, and good pleasure of his Will. If need be, you are in heaviness, through manifold Temptations: That the trial of your Faith, being much more precious than Gold, 1 Pet. 1.7. etc. Think it not strange concerning the fiery Trial, which is to try you, 1 Pet. 4. 1ST as if some strange thing happened unto you. VII. Jesus Christ by refining his People, separates their Dross from them, separates Pride, Passion, Lukewarmness, Worldly-mindedness, etc. and thereby makes Them and their Graces exceeding valuable. Tried Faith, tried Patience, tried Love is highly esteemed; 'tis far beyond tried Gold. This is the fruit of all, the taking away of your Sin. I will make a Man more precious than Gold, even a Man above the Golden Wedg of Ophir. And Christ by refining, and putting the whole Church into the Furnace, separates the Gold, the sincere Christians from drossy Hypocrites. VIII. Christ to refine and throughly purge and purify his Church, and the Hearts of Believers, puts them into one Fire, one Affliction, and then into another; hence God speaks of purifying his People seven times: for if you will not for these things obey me, I will punish you seven times more according to your Sins. God hath many Fires. IX. Christ adds something of another nature, other Metal (as I may say) into his Gold, (viz. his Church and People that are in the Furnace) there is the additament of his Word and Spirit: Did not he add these to his People, 1 Cor. 6.11. to refine and purify them, they would be long in the Fire before their Dross would be washed and consumed away; nay, without the Word and Spirit, Afflictions could never accomplish nor perfect the Work, and make them fit for his use. X. Jesus Christ doth not put his Church (or any one believing Soul) into the Furnace, to destroy, or any ways to hurt them, but purely out of a gracious Design to make them more pure and serviceable unto him. Heb. 12.8, 9, 10. Fathers for a few days chasten us after their pleasure; but he for our profit, that we might be partakers of his Holiness. After he hath tried me, I shall come forth as Gold. Job 23.10 He takes much care that nothing be lost, none of them receive detriment thereby. XI. Christ will not suffer his People to remain in the Furnace, or under Afflictions, any longer than he sees need of it, no longer than till all their dross and filth be purged away. 'Tis but in measure, Isa. 27.7, 8 he knows when it is enough, and then he soon abates the Fire. XII. Christ ofttimes in refining of his Church, wasteth the Wicked, who are his Fuel, by which he many times purges them. In a secret way they hereby come many times to be bruised and smitten, Psal. 60.8. the Fire of God's Wrath seizes upon them (as in the case of Pharaoh) whilst they are persecuting his People. XIII. Christ Jesus by putting his Children into the Furnace of Affliction, resolves to burn up, waste, and destroy all Hypocrites and drossy Professors: in a day of fiery Trial, they pass away like Smoke, Psal. 37.20. But the Wicked shall perish even like Smoke, they shall consume as the Smoke vanisheth, Psal. 68 2. so shalt thou drive them away. XIV. The Lord Jesus knows that sincere Souls, or faithful Christians, will abide the day of his coming, when he sits as a Refiner, Mal. 3.2, 3. viz. in a day of Distress and Tribulation; and though the Church thereby is made less in bulk or quantity, the formal and drossy part being many times more than the other; yet in quality, the Church thereby will shine forth more gloriously, and consequently more acceptable unto God. XV. Jesus Christ when he hath thoroughly refined and purged his Saints, they are made choice and golden Vessels, the delight of Christ, and for the use and ornament of the Church. In a great House there are not only Vessels of Gold and Silver, etc. 2 Tim. 2.20. The precious Sons of Zion comparable to fine Gold, how are they esteemed as Earthen Pitchers! etc. Lam. 4.2. See Vessels. METAPHOR. I. A Refiner refines but a little Gold at a time; comparatively his Furnace is of small Dimension. II. When a Refiner hath put Gold into a Crucible, to be melted in order to make it pliable, and fit to be wrought, adds a quantity or allowable proportion of Alloy, which is of less value, as Silver, or Copper. Disparity. I. CHrist many times in one Furnace of Affliction, refines almost all the Gold, or godly Ones in a whole Kingdom, as he dealt with the whole House of Israel. II. Christ when he puts his Saints into his Furnace, to make them maleable, and fit to be wrought by the Hammer of the Word, into the Image of God; he puts in a measure of the Holy Spirit, which is of more worth and value than the Gold itself, (viz. the Saints) for indeed so hard is the Heart, notwithstanding the Fire of that Affliction, that there is no work can be made of it without the Spirit. Inferences. I. THis may inform us concerning the purpose and design of Christ, respecting fiery Trials, which the Godly meet with in this World; that Afflictions are not for the hurt or injury of the Church. II. It also shows us what Filth and Corruption is in our Hearts; what reason have we to bewail our inward Pollution, that nothing will purge and cleanse us, 1 Joh. 1.7. Isa. 27.9. but Christ's Blood, his Word, Spirit, and Affliction. III. Moreover, let us learn from hence, to cry to God, when we are in the Furnace, when in the Fire, that Christ would apply his Blood, Word, and Holy Spirit to our Souls; for if otherwise, all Sufferings and Afflictions will be unprofitable unto us. IU. And O that Christians would take heed! in days of Liberty and Prosperity, to walk humbly and holily before the Lord, and beware lest they contract Filth and Pollution upon their own Souls, and so provoke Christ to put them into his Furnace. If the shaking of the Rod would bring us upon our Knees, and reform our Hearts and Lives, Christ would not bring slaying and fiery Dispensations upon us. V. It may put us all upon the search, to see if we are sincere, Gold, and not Dross: for if we are corrupt Matter, the Furnace will make a clear Discrimination of it; Mal. 3.18. for indeed, Every Man's Work shall be tried so as by (or out of the) Fire. 1 Cor. 3.13. VI Let all Professors from hence be wakened; Christ the Refiner is near, and the day of Trial comes on apace; but how wilt thou stand when he appears? There is an Amazing Dispensation at hand, the Church of God shall be throughly purged and made white, the drossy Christian e'er long shall be consumed, and pass away like the Smoke of a Refiners Furnace. VII. How good is God to take so great Pains with us? that he might make us fit for fit for his own Use and Eternal Life. This way he makes us meet to be Partakers of the Inheritance of the Saints in Light. Col. 1.12. As Heaven is prepared for us, so Christ is preparing us for Heaven. VIII. This may support and comfort us under Affliction: for though no Chastening seems joyous at present, but grievous; yet nevertheless afterwards it yieldeth the peaceable Fruit of Righteousness, unto them that are exercised thereby. Heb. 12. Christ compared to an Eagle. Exod. 19.4. Ye have seen what I did unto the Egyptians, and how I bore you on Eagles Wings, and brought you unto myself. Deut. 32.11, 12. As an Eagle stirreth up her Nest, fluttereth over her Young, spreadeth her Wings, looketh to them, beareth them on her Wings; so the Lord did lead him, etc. Rev. 12.14. And to the Woman were given two Wings of a great Eagle, that she might fly into the Wilderness, etc. SOme say, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aquila, an Eagle, is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be carried violently: Others from an intensive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a Year, because it is lively, from whence came the Proverb, Vivacior Aquilâ, livelier than an Eagle. Others say, That the Latin, Aquila, is derived ab aquilo colore, from its dun colour. For its swiftness, and seldom returning, Job says, chap. 9.26. My days pass away as the Eagle, etc. that is, swiftly, and never to return. Because of its velocity and forcible flight, it denotes the quick invasion of an Enemy. Jer. 48.40. & 49.22. Host 8.1. Micha 1.16. which describes the greatness of the Calamity. Exod. 19.4. I have born you on Eagles Wings; that is, the Lord hath lovingly supported and cherished you, as Eagles do their young, who bear them safe over craggy and dangerous places. See Jer. 4.13. Lam. 4.19. It's said, Psal. 103.5. Thy youth is renewed like the Eagles; that is, he hath strengthened thee so, as to go through all Difficulties, etc. Galatinus saith, that the Messiah is called an Eagle, Prov. 30.19, etc. But in the Texts alleged, viz. Deut. 32.12. Exod. 19.4, etc. the Lord is compared to an Eagle, with respect to the Protection and Safety of his People, the Swiftness of his Deliverances, and his tender Care and Affection to them. The great Eagle (Annotators tell us) signifieth the Lord Jesus: and it seems to be an Allusion to that Flight of the Church from Egypt to Canaan, Ainsworth Wilson. which she undertook not by her own Counsel, but by the Lord's Command; and performed not by her own Strength, but by the Lord's. As the Church of Israel fled from the Dragon, Deut. 32.11, 12. Eze●●. 29.3 Rev. 12.14 Exod. 9.4. Deut. 32.11, 12. Pharaoh, as he is called, Ezek. 29.3. So the Christian Church fled from the Serpent or Dragon here, Ainsworth with two Wings of a great Eagle. Now though I deny not, but these Scriptures refer to God the Father; yet may they as safely, and in the Judgement of some, more properly refer to the Lord Jesus Christ. Stephen, speaking of Christ, saith, This was he that was with the Fathers in the Wilderness, which spoke to them in Mount Sinai, etc. Simile. See Caryl on Job 39.30. I. THe Eagle is a Royal Bird, the Princess or Queen of all the Birds of the Air. II. The Eagle is a very strong Fowl; Naturalists speak much of the Eagle in this respect: Eagles carry the Prize, saith Pliny, both for Honour and Strength. Plin. lib. 10. c. 3. Job 39.27. III. The Eagle mounts up exceeding high, out of the reach, or sight of Men. IV. The Eagle hath a very piercing Eye: when she is on high, can see down to the Earth, Pliny. nay, behold the small Fish in the Sea. Deut. 28.49. Job 9.25. 2 Sam. 1.23. Job 8.1. V. The Eagle is a mighty swift Creature: My Days are swifter than an Eagle. She is swift in pursuit of her Prey. VI The Eagle, Historians tell us, fights with Dragons and Serpents, Pliny, lib. 10. cap. 4. and overcomes them. VII. The Eagle hath strong▪ and long Wings, which she easily spreads forth for the succour and help of her young. Ezek. 17.3 VIII. The Eagle bears and carries her young upon her Wings, she spreads abroad her Wings, Deut. 32.11, 12. takes them, beareth them upon her Wings. IX. The Eagle hides her Young in high and mighty Rocks, where her Nest is, even in the same ragged place of inaccessible Rocks. Job 39.27, 28. X. The Eagles Voice (Naturalists tell us) is so terrible, that when he is angry, Wolfang, Frantz. Hist Animal. de Aquil. p. 325, 338. he makes all living Creatures to be afraid. Dracones, audito etangore Aquilarum, fugerunt in speluncas: The Dragons, when they hear the angry Voice of the Eagles, fly into the Dens to hide themselves. XI. The Eagles way in the Air cannot be known. Prov. 30. XII. Historians say, the Eagle can look on the Sun in its brightest Splendour without being dazzled. She tries her young Ones the same way, to see whether they be her true Offspring; for if they cannot behold the Sun but wink, or their Eyes water, they turn them out of their Nest, and disown them, as Degenerates or Bastards. XIII. The Eagle trains up her Young to be like herself, and to mount up as she mounts. XIV. The Eagle is very careful and tender of her Young. Aelian. l. 14. c. 14. See Caryl on Job 39 XV. Naturalists tell us, the Eagle gives her Young Ones of her own Blood, when she cannot get other Blood for them to drink. XVI. The Eagle is very long-lived. The Greeks express her by a word signifying Longevity. And some give the Reason, not only from the excellent Temperament of her Body, but because she lives in such a pure Air, free from all evil Vapours, and noisome Smells. Parallel. I. JEsus Christ is the Prince of the Kings of the Earth, King of Kings, Rev. 1 5. Rev. 19.16 and Lord of Lords. As the Eagle among Birds, so Christ, both amongst Men and Angels, hath the pre-eminence. II. The Lord Jesus Christ is called the Mighty God: I have laid help on one that is mighty. Psal. 89.19 For Strength he is compared to a Lion. What is all human and natural Power, to the Strength and Power of Jesus Christ! III. The Lord Jesus, after his Resurrection, mounted up exceeding high, into the highest Heavens, Eph. 4.10. Heb. 7.26. far out of the sight of Man's natural Eye, where he cannot be reached by wicked Men or Devils. IV. Jesus Christ hath a wonderful piercing Eye, seeth not only from the highest Clouds, (whither the Eagle mounts) but from the highest Heaven; can look into the Secrets of every Man's Heart, even into the Hell of wicked men's diabolical Counsels, and can throughly see their bloody Purposes and Contrivances; although they dig never so deep, yet they cannot hide themselves from his Omniscience, for he sees what they are doing. V. The Lord Jesus is swift when he comes to fight against the Enemies of his Church, he is swift in the executing of his Judgements, swift to deliver and help his People. See Metaph. Sun, Hart, etc. VI Jesus Christ, the spiritual Eagle, fought with that great red Dragon the Devil, Gen. 3.15. and hath bruised the head of the Dragon. VII. The Lord Jesus hath strong Love, enlarged and great Affections, which like two long Wings he stretcheth out easily in the way of his gracious Providences, for the help and succour of his People; He shall arise with healing under his Wings. Mal. 4.2. VIII. The Lord Jesus beareth and carrieth his faithful Children upon the Wings of his Power and Sovereign Grace; thus he bore and carried Israel of old, I have borne you upon Eagles Wings. Harken unto me, O House of Jacob, Exod. 19.14. Isa. 46.3, 4. and all the Remnant of the House of Israel, who are borne by me from the Belly, which were carried from the Womb: I will bear you, I will carry you, etc. IX. The Lord Jesus hides his Children in the Secrets of the Almighty, that glorious Rock of Ages: Isa. 33.16. Their Place of Defence shall be a Munition of Rocks. David knew what he did, when he fled to God for Shelter: Under the Shadow of thy Wings will I make my Refuge, Psal. 57.1. until these Calamities are overpast. See Refuge. X. Jesus Christ when he utters his Voice in Anger, and rises up to the Prey, he will cause all the Inhabitants of the Earth to tremble; they will call to the Hills and Mountains to fall upon them, Rev. 6.18. and to hide them from the Face of him that sitteth upon the Throne, and from the Wrath of the Lamb. Nay, the Time will come, when the old Dragon will be glad to fly into his Den. The Devils were afraid of him, when he came as a Lamb: Art thou come to torment us before the time? Be wise now therefore, O ye Kings; be instructed, O ye Judges of the Earth: Kiss the Son, lest he be angry, and ye perish from the day, Psal. 2.10, 12▪ when his Wrath is kindled but a little. Blessed are all they that put their Trust in him. XI. The way of Christ's Love, Wisdom, Providence, Job 11.17 Eph. 3. 1ST. &c. cannot be known or found out to perfection. XII. Jesus Christ hath a glorious and clear Sight, can behold with open Face the Glory of the excellent Majesty, and the highest Splendour and Beauty of that immortal and inaccessible Light, which no natural Eye can approach unto. And although none of his People can see as he seeth, who is infinite in Knowledge; yet those that pretend to be his Offspring, Phil. 2.5, 6 1 Pet. 1.16 Col. 3.1. and are not like him in Grace, Heavenly-mindedness, and Holiness, nor endeavour after it, from that Excellency they behold in it, Christ will utterly disown them, as being none of his Seed or Offspring. XIII. The Lord Jesus teacheth all his People to be like himself, Isa. 40, 31. so far as they are able, and to mount up as with Eagles Wings, and to live on high. XIV. So is the Lord Jesus of his People. Joh. 21.15 XV. The Lord Jesus suffered himself to be wounded for us; his Hands and Feet, yea, his very Heart was pierced, that we might have his Blood to drink in believing: My Blood is Drink indeed. Joh. 6. XVI. The Lord Jesus Christ is not only long-lived, but he lives for ever: He was from everlasting, Rev. 1.18▪ and he will be to everlasting. He is the King eternal, the Father of Eternity; so the Hebrew. Isa. 9.6. Simile. THe Eagle hath many evil Qualities: She is neither fair nor comely, hath no sweet Voice, nor is she good for Food; but she is quarrelsome, preying, devouring, solitary, envious to others, proud and lofty, the Plague and Tormentor of all other Birds or Fowls of the Air, an Enemy to Peace: She has horrible Claws; feeds on Serpents, Fish, and Carrion; snatching up Geese, Hares, Lambs, etc. Gesner reports, that a certain Eagles' Nest was found, wherein were three hundred Ducks, one hundred and sixty Geese, forty Hares, and many Fishes. An Eagle is very crafty: She fills her Wings with Dust, and gets upon a Stag's Horns, and beating the Dust and Sand into his Eyes, she blinds him, and then soon conquers him. She carries Shell-fish on high, letting them fall upon the Rocks to break them, etc. Disparity. IN all these things there can be no greater Disparity imaginable; and upon this account wicked Men, or Tyrants, are compared to Eagles. Inferences. I. Fly to Christ, to bear you upon his Wings. II. To hide you under the Wings of his gracious Protection: Under thy Wings, saith David, will I make my Refuge, till these Calamities are overpast, etc. Psal. 57.1. Christ compared unto a Bundle of Myrrh. Cant. 1.13. A Bundle of Myrrh is my Beloved unto me. THis Book expresses, under many different Metaphors and Similitudes, the Greatness of Christ's Love to his Church, and the Sincerity of the Church's Love to Christ. Sometimes you have Christ commending his Spouse, sometimes the Spouse speaking in the praise of Christ, as she doth here, A Bundle of Myrrh, a Cluster of Camphire, is my Beloved unto me. A Soul espoused to Jesus Christ hath a great Love to him, and an high Esteem of him, knows not how to set out that excellent Worth and Beauty it beholds in him. Myrrh is a kind of precious Fruit, plentifully growing in Arabia; it is somewhat bitter, but most fragrant, and of excellent use in Physic. METAPHOR. I. MYrrh has a perfuming quality; 'tis of a fragrant and odoriferous Nature; 'tis used for perfuming Garments, and other things, to make them cast a pleasant Smell: Psal. 45.9. All thy Garments smell of Myrrh, Aloes, and Cassia. The Harlot says, Prov. 7.17. She had perfumed her Bed with Myrrh, Aloes, and Cinnamon. II. Myrrh is a rare and rich Perfume, a fit Present for a King; hence the wise Men of the East honoured Christ with Myrrh at his Birth. Mat 2. III. Myrrh hath a preserving Quality; it keeps things from corruption, putrifying, and rotting. Hence the Friends of Christ brought Myrrh, Joh 19.39, 40. Aloes, and other Spices, for the embalming of his Body after his Crucifixion. IV. Myrrh hath a beautifying quality. The Virgins that prepared themselves for Ahasuerus, made use of Myrrh. 'Tis good to take away the Wrinkles from the Face, and to make the Skin smooth and shining. V. Myrrh, that which is the right and true Arabia Myrrh, is not easily known by the Vulgar, Plin. lib. 12. cap. 16. as Pliny notes. Many cannot make Judgement about it; some take the false Indian Myrrh, that grows upon a Thorny Plant, for the right Sort. VI Myrrh hath a healing quality: Physicians make use of it for the removing of several Distempers. Plin. lib. 12. Pliny says, it dries up Rheums, clears the Voice, helps the ill Savour of the Breath, etc. VII. Myrrh was the first and principal Ingredient of the holy anointing Oil, that was appointed to be made use of for the anointing of Aaron, Ainsworth the Tabernacle, and the Pertinents thereof. 'Tis called a Bundle, or (as Ainsworth reads it) a Bag of Myrrh: 1. To denote the Plenty or Fullness of that odoriferous Gum. 2. A Bundle or Bag keeps things safe that are of worth: The Soul of my Lord shall be bound in the Bundle of Life, 1 Sam. 25.29. with Jehovah his God. Parallel. I. JEsus Christ hath a perfuming Virtue. See how the Church describes him for his Fragrancy: Cant. 3.6. Who is this that cometh out of the Wilderness, like Pillars of Smoke, perfumed with Myrrh and Frankincense, with all the Powders of the Merchant? We read of the sweet Scent of the Church; but how comes she to smell so rarely, but from the Communication of the sweet Graces of Christ to her. Sinners are very unsavoury, until this Myrrh-Tree has dropped upon them. II. Christ is the richest and purest Perfume Heaven and Earth can afford; none so sweet. How fragrant is he in the Nostrils of God the Father! He even ravishes the Senses of Angels and Saints, Rev. 8.4, 5 makes us, and all our Duties, as sweet Odours unto the Father. III. Christ hath in him a preserving Quality or Power; were it not for that Life he has communicated to us, and the rest of Mortals, how soon would our Bodies rot? But in a special manner he preserves our Souls. Sin is of a rotting, stinking, and putrifying Nature, compared to a Leprosy, and filthy Sores; Isa. 1.5, 6, 7. now if Christ did not drop daily a little of his Myrrh, I mean, the Grace of his Spirit, into our Souls, how loathsome should we soon become? IV. Jesus Christ makes every Believer beautiful; they have no Comeliness but what he has put upon them. 'Tis he that makes their Faces to shine, Ezek. ●●6. 14. Eph. 5.27. who takes away every Spot and Wrinkle, and presents them a perfect Beauty in the Father's sight, by imputing and imparting of Righteousness unto them through Faith. V. Christ, the true Christ of God, is not easily known to the ignorant; many take a false Christ for the true Christ. Some are so blind, that they think the Light which is in every Man, the Light of natural Conscience, is the Christ of God, and Saviour of the World. VI Jesus Christ hath many medicinal Virtues; By his Stripes we are healed. Isa. 53.5. He dries up all evil and offensive Rheums; makes Prayer, the Breath or Breathe of the Soul, savoury; clears the ●●oice, and helps our Infirmities, by which ●●eans we pray more elegantly and fervently, in the Spirit; takes away all Impediments, so that our Prayers are heard and accepted by the Father. VII. The Spirit of Christ, Joh. 2 20. Heb. 1.9. and Graces thereof, are compared to Oil: He is the Myrrh-Tree, from whence the Divine Oil flows, wherewith the Ministers and Saints of God are more or less anointed. See Oil of Gladness. 1. In Christ is abundance of Divine Sweetness; not a Sprig or two, but a great Bundle; not two or three Grains, but a Bag filled with it, or a Bundle of heavenly Myrrh. 2. Whatever is good in Christ, is laid up safe. Believers may waste or lose much of the Grace of Christ in them; but none of that which is bound up in this sacred Bundle can be lost. METAPHOR. I. MYrrh has some Dregs in it, though never so purely refined. II. Other Myrrh may be bought for Money. III. Other Myrrh will lose its Virtue, if kept overlong. IV. The Myrrh-Tree doth not always drop; Pliny. this Gum distils but at certain Seasons of the Year. Disparity. I. IN Christ is no Dregs, no Sin, nothing but what is invaluably precious. II. All the Riches of both the Indies can't purchase one drain of this Divine Myrrh. III. Christ's Virtue is ever the same. Heb. 13.8. IV. Christ, the spiritual Myrrh-Tree, is always dropping. Application. 1. CHrist is a precious Jesus, and saving Grace worth the prising; 'tis like to sweet-smelling Myrrh. 2. What a Mercy is it to have our spiritual Senses so exercised, as to discern between things that differ? 3. What Eyes do they see with, that despise and slight Jesus Christ? This Bundle of Myrrh, this Rose of Sharon, this Lily of the Valleys, is not so much regarded by the most of Men, as a Bundle of Thorns and Briars. 4. You that love a sweet Smell, here is a precious Perfume for your unsavoury Souls: Notwithstanding all your rare Gums, Odours, and fragrant Flowers, Spices, and choice Powders, you will smell rank and unsavoury in the Nostrils of God, if you have not this Bundle of Myrrh to perfume your Souls and Services. 5. If Believers receive all their Graces and Sweetness from Christ, Rev. 5.12, 13. let them make grateful Acknowledgements thereof to Him. Christ the Saint's Wedding-Garment. Mat. 22.11, 12. And he said unto him, Friend, how camest thou hither, not having a Wedding-Garment? etc. THIS Text, is part of the Parable of the Marriage; Mat. 22. And the Word Parable, is thus expounded by Jerome, Tom. 3. Epist. 51. ad Algasiam q. 6. p. 359. Parabola, ho est, Similitudo quae ab eo vocatur, quod alteri, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est, assimilatur, & quasi umbra praevia Veritatis est. A Parable, that is, a Similitude so called, because it is like another thing, and is as it were a previous shadow of Truth. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to compare or liken, Jansen. in Conc. Evang. it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mashal. In the New Testament it signifies an Enigmatical, or Allegorical Comparison, etc. For further account, the Reader is referred to the Place where we treat of Parables. The Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the Wedding-Garment) is borrowed from a custom among the Ancients, where every Guest at that Solemnity, was arrayed in a Habit peculiar only to such Feasts, and such as wanted it were accounted Intruders, viz. such as without any Right thrust themselves in. Now in this Parable all Orthodox Expositors affirm, that by the King, ver. 2. we are to understand JEHOVAH; by his Son, the Messiah; by his Servants, the Ministers of the Gospel; by such that found pretences of Absence, worldly-minded Persons, that prefer their temporal Pleasures before Grace and true Religion; by the Invitation of the Guests, the calling of the Gentiles, etc. by him that wanted the Wedding-Garment, Hypocrites, or such as have not put on Christ spiritually, (that is, are not clothed with his Righteousness by Faith) whose doom is damnation, ver. 13. All the best Expositors agree, by the Wedding-Garment is intended Christ's Righteousness, or Imputed Righteousness, which is put on the Soul by Faith for Justification. For the further demonstration hereof, see the following Parallel. METAPHOR. I. THe use and necessity of Garments came in by the Fall, Adam in Innocency had no need of them. II. Garments are to cover Nakedness, that Shame and Deformity may not appear to others; for this reason did our first Parents sew Fig-leaves together to cover themselves, and from hence God afterwards made them Coats of Skins, Gen. 3.21. etc. III. Garments differ much in Worth and Excellency, we read in Scripture of filthy Garments, and likewise of glorious Apparel. IV. Garments are for Ornament, they set off natural Excellency, making Men and Women appear very lovely and amiable in the eyes of others. V. Garments are of great Utility in respect of Defence, they secure us from many Hurts and Dangers, which naked ones are exposed to; they are Munimenta Corporis, they are as light Armour to the Body in the Winter, they save the Body from piercing Cold; in Summer they preserve and defend from parching Heat: every Blast would pinch us, were it not for our Garments, every Thorn would scratch us, every Blow would bruise us. Robinson. VI Garments are prepared and made fit for the Person that is to wear them, or otherwise they are not comely. VII. When a Person puts on a Wedding-Garment, all other Garments are laid aside as invaluable, and unseemly for a Bride to have on. VIII. A Wedding-Garment is usually very rich, if provided for a Person of Honour, a Princess or some great Heiress. IX. A rich and glorious Wedding-Garment, is put on as a sign of Joy, and a good Day. X. Those who were invited to a Marriage amongst the Jews, as History tells us, if they had not on a Wedding-Garment, they were not entertained, nor suffered to be amongst the Guests, but were (if observed) turned out of the Wedding-Chamber. XI. The Bride that is gloriously clothed, and adorned in her Marriage-Robes, is delighted in, and rejoiced over by the Bridegroom. Parallel. I. THe necessity of Christ and his Righteousness, Gen. 1.27. came in by original Depravity. Psal. 51.5. Man in Innocency had no need of a Saviour, was perfect and wanted nothing. Rom. 7.17, 18. II. Christ is the Souls Spiritual Cover. 1. He hides all our natural Filthiness. 2. He hides and covers all our actual Sins and Pollutions. 3. He covers all the Spots of our Holy Duties. Rom. 3.25 Exod. 25.17, 18, 20.21. Guild, Moses unvailed p. 101. Mr. Robinson's Christ all in all. p. 45. The Cherubims under the Law covered the Mercy-Seat, the Mercy-Seat covered the Ark where the two Tables of the Decalogue lay: this Mercy-Seat did typify Christ. Jesus Christ covers all the Sins which Believers commit against the Law of God. He delivers us from the Curse and Accusation thereof. Hence 'tis said, God beheld no Iniquity in Jacob; he doth not see it to impute it, because it is hid under the covering Mercy-Seat, Jesus Christ. III. All our Righteousness is as filthy Rags; and in another place compared to a menstruous Cloth; Isa. 64 6. our best Services are grievously defiled and polluted with Sin. But Christ is a glorious Robe, his Righteousness is of inestimable Value, glorious Apparel, which by Faith all true Believers are clothed with. IV. Christ's Righteousness put on the Soul by Faith, Ezek. 16.12. is the most beautiful Ornament, that ever Mortals were adorned with, Isa. 45.24. this makes Men and Women amiable and very comely in the Eyes of God, Isa. 61.10. and Holy Angels. V. The Lord Jesus, clothing us with his Righteousness, defends us; 1. From Sin, Sin hath not Power and Dominion over us, it cannot bear sway nor hurt the Soul, Rom. 8. because Christ hath condemned it in the Flesh. 'Tis a vanquished wounded and crucified Enemy. 2. Christ defends us from the smarting Pricks and Checks of Conscience, when for want of Light, a Believer is accused and condemned, and is driven almost into despair. Christ's Righteousness is a glorious Garment to guard and keep off Conscience from mauling, breaking and bruising of him in pieces; through Christ Saints obtain Deliverance. Come to me all ye that labour, and are heavy laden, and I will give you rest to your Souls. Mat. 1ST 29. — My Grace is sufficient for thee. 3. Christ defends us from the fiery Darts and cruel Assaults of Satan. This roaring Lion would tear us in pieces, if this impenetrable Garment were not between his Teeth and our Souls. His fiery Darts would stick to the very Heart, did not this Garment blunt and dead them. Notwithstanding all the Malice and Rage of the Devil; he cannot destroy us, because we are clothed with Christ's Righteousness, and have the Lord Jesus to be a Cover for us. 4. Christ defends us from eternal Wrath. God is to all that are naked (to all that have not Christ on for Clothing) a scorching and consuming Fire, the hottest Flames cannot touch the Body till they have burned the Garments; but Wrath cannot seize any more upon Christ, he hath overcome it, and quenched its Burning; he hath lain under it once for all, and therefore it cannot seize on a Believer, who is circled about with Christ, and with his Righteousness as with a Garment. The Fire cannot burn the Man whilst the Screen is between him and the Flame. Jesus Christ is a Believer's Screen, which stands continually between him and the devouring Flame of God's Anger. Robinson. VI Christ's Righteousness prepared for Believers, is made fit for the Soul, it answers to the Law and Justice of God, it every way suits, accommodating every Part, leaving none uncomely nor unclothed in the sight of God. VII. When a Soul puts on Christ's Righteousness by Faith it lays aside its own Rags, Phil. 3.8, 9.10. having no Confidence in the Flesh: if a Man is not stripped of all Hopes, Trust, and Reliance, in respect of his own Righteousness, he will not seek for another, neither can he put Christ on, for Christ is the (only) Garment for such who are naked, and see an absolute necessity of that which is by Faith in order to their being accepted in the Eyes of the Bridegroom. VIII. Christ's Righteousness is a very rich and glorious Robe, curiously wrought, the Person for whom it is provided, being nobly descended, born from above, Ezek. 16.10, 11, 12, 13, 14. and espoused to the Prince of Heaven and Earth. I clothed thee with Embroidered Work, and covered thee with Silk; I decked thee with Gold, and thy Ra●●ment was of fine Linen. The King's Daughters were among the Honourable Women. Psal. 45.9,— 13. Upon thy Right-hand did stand the Queen in Gold of Ophir. IX. The Righteousness of Christ put on by Faith, signifies Joy, Isa. 61.10, 11. 2 Cor. 6.10 1 Thes. 5.16. and a good Day; the Soul that is clothed with this Robe of Righteousness, that Beautiful Garment of Salvation, hath infinite cause of Joy and Gladness; hence saith the Apostle,— as sorrowful, yet always rejoicing. Rejoice in the Lord always, and again, I say, rejoice. Phil. 4.4. X. Those that have not the Spiritual Wedding-Garment in the day when our Bridegroom comes, shall not be entertained amongst Christ's Guests, but shall be put out of the Wedding-Chamber, and turned into Eternal Darkness. And when the King came in to see the Guests, he saw there a Man that had not on a Wedding-Garment: And he said unto him, Friend, how camest thou in hither, not having on a Wedding-Garment? And he was speechless. Then said the King to his Servants; Bind him hand and foot, and take him away, and cast him into utter Darkness, there shall be weeping and wailing, and gnashing of Teeth. Mat. 22.11, 12, etc. XI. That Soul that hath this Wedding-Garment on, that is clothed and adorned with Christ's Righteousness, that is justified and accepted by Faith; the Lord Jesus takes great delight in, As a Youngman who marrieth a Virgin, etc. And as a Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee. Isa. 62.5. METAPHOR. I. A Garment can cover but one at once, it can't clothe several Persons. II. Every material Garment will not serve to cover every part of the Body: that which is proper for the Head, will not cover the Loins, and that which fits the Body will not fit the Feet; every part of the Body hath a distinct clothing which is only proper for itself. III. There is not one particular Garment that serveth for all uses for the Body; some Robes are good for Covering, but are not for Beauty; other Garments serve for Ornament, but they do not serve for Defence; some Garments are good to wear in cold Winter-Weather, but not good for the Heat in the midst of Summer. Persons of Ability have several Garments for several uses, because there is no one Garment good on all occasions. IU. No one Garment will fit all Bodies; that which sits decently on one Sex, would be uncomely on another; that which will fit a Child will not fit a Man, that which is proper for a Prince will not become nor suit a Subject. V. Other Garments may be pierced, a Sword may be thrust through them, they may be spoiled, burnt or cut to pieces. VI All material Garments may be corrupted, Moths may eat them, they may be worn out by using and turn into Rags, even the strongest Garments that ever were made. VII. The best and richest Wedding-Garment that ever was made, the Price thereof may soon be accounted and easily reckoned up. VIII. Other Garments may be stained, catch Spots and Dirt, and many ways be defiled. Disparity. I. THis is a large Garment, the Robe of Christ's Righteousness can cover many, though they be at never so great a distance. Should I say, saith Bernard, Rev. 7.9. That Christ's Righteousness will not serve for him and me; Non est pallium breve quod duos operire non potest. All the Elect of God though they live in several Nations, though they be a Multitude which no Man can number; yet they are clothed, and sufficiently, with this one Garment. I saw a Wonder in Heaven, a Woman clothed with the Sun. Rev. 12.1. This Woman is the Church of God, this Sun is Jesus Christ, Mal. 4.2. the Sun of Righteousness (as he is called.) All Believers are covered, clothed and adorned with one and the same Garment, and every one hath it as an entire Garment to himself. II. This Spiritual Garment fits every part, Christ is a Diadem, or Crown upon the Head, and Shoes for the Feet. Luk. 15.22 Christ's Righteousness is a complete suit of Apparel from head to foot; the Soul that hath this Wedding-Garment on, is perfectly and completely clothed. III. This spiritual Garment is for all Uses, and all Seasons, 'tis both for Covering and Ornament; 'tis as proper and necessary in Winter as in Summer, and in Summer as in Winter; 'tis good for the Traveler, 'tis the Labourers Garment, 'tis the Soldier's Garment, 'tis good to fight in; it is the Prince's Garment, yea, and the Subjects Garment, it is the Christians Garment, it is very light and pleasant to walk in, and yet thick to defend from Stormy Wether. Christ suits all occasions, states and conditions of the Soul or Souls that have an Interest in him. He is made of God unto us Wisdom, Righteousness, Sanctification and Redemption. 1 Cor. 1.30. IV. This Spiritual Garment, the Righteousness of Christ is as fit for one as for another, it is as fit and as proper for the Peasant as for the Prince; the same Garment here that is for the Man, is for the Woman, for the Child as for the Father. There is neither Barbarian, Scythian, Col. 3.11. Jew nor Gentile, Male nor Female, Bond nor Free, but ye are all one in Christ. The Righteousness of Christ is a fit Garment for the Souls of Men, there is no Soul too big, no Soul too little, none too small, none too great for Christ's Righteousness to array and cover. V. But this Garment no Dirt nor Spear can pierce or enter into, no Devil can tear nor rend it, nor can all the powers of Hell, Sin or Darkness burn or destroy it. VI But this Spiritual Garment is durable and lasting, the Moth cannot corrupt nor consume it, it never grows old, nor can it be worn out, 'tis as fresh and as beautiful at the last as at the first putting on. VII. The worth and price of this Wedding-Garment can never be valued, 'tis worth Millions, yea thousands of Millions, the Riches of the whole World are nothing in comparison of it. What would a Christless Soul give, in the great Day for this Robe, viz. to be clothed with Christ's Righteousness? VIII. This Robe cannot be defiled, the Garment of Sanctification may take Spots; hence we read of some who had their Garments spotted with the Flesh; and of others, who had not defiled their Garments; but a Christians Wedding-Robe can sustain no Pollution; the Life of Christ was without Spot, his Righteousness pure and perfect, which Saints are clothed with in respect of Justification: hence Christ calls his Love, his Dove, his undefiled One. Thou art all fair, my Love, and there is no Spot in thee. See Metaphor, Christ a Garment for Sanctification. Inferences. I. THis shows the miserable State of those that are without Christ, such have not on the Wedding-Garment, they want that excellent Robe that renders the Godly Person amiable in the Bridegroom's sight; and all that have it not on, shall be shut out of the Wedding-Chamber. II. It shows also the happy and blessed Condition of all sincere and godly Ones. See Garment of Sanctification. Christ the Bright and Morning Star. Rev. 22.16. I am the Root, and Offspring of David, and the Bright and Morning Star. MOrning Star, in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Star of exceeding Brightness, Metaphorically signifies, the shining Light of the paths of the Just. Prov. 4.18. (where the Hebrew word is Lucifer, for the Morning Star) so Job 11.17. A fuller Knowledge of God by inward Illumination. 2 Pet. 1.19. The King of Assyria. Isa. 14.17. The glorious Light of Eternity. Rev. 2.28. (see Dan. 12.3. 1 Cor. 15.41, 42.) Lastly, Christ the Saviour of the World. Rev. 22.16. for which see Phil. Sacra. chap. 8. of an Anthropopathy, and the following Parallel. METAPHOR. I. THe Morning Star is a very solid Light, without twinkling, corruscation or sparkling, as other Stars do. II. The Bright and Morning Star is the Harbinger to the greatest of natural Joy (viz.) rising of the Sun, what doth the Earth desire more? III. The Morning Star is a great Ornament to the Heavens: this is so visible, that it needs no Instances to prove it. IV. The Morning Star is a very pleasant Object to all that have Eyes to behold it and love the Light. V. The Morning Star is esteemed not a little useful to guide Mariners when they have lost the light of their more common Guide, (viz.) the Pole Star. VI The Morning Star is by Astronomers accounted a Star of the first Magnitude. VII. The Morning Star is observed to be a terror to Thiefs and evil Men, when they see this Sun of the Morning appear they haste away to hide themselves, lest the light of the Day should overtake and discover them. VIII. The Morning Star (as other Stars) is fixed in its Orb, wherein it performs a constant Motion. IX. The Morning Star gives most Light just before break of Day. X. It is the Opinion of some, that the Morning Star doth send forth very blessed Influences upon those Bodies that are under its Dominion. XI. The Morning Star doth chiefly govern pleasant and delightful Plants. XII. The Morning Star is accounted the master Planet, for Moderation, said to cause gentle Storms in Winter, and moderate Heat in Summer. XIII. The Morning Star is said to be the cause of Beauty. XIV. The Morning Star doth most Service in Winter, because the greatest part of that Season is Night and Darkness. XV. The Morning Star hath an honourable Name, it is called the Son of the Morning. XVI. The morning Star is known to be the Evening Star as well as the Morning Star, and in both respects is useful to the World. XVII. The Morning Star, though it may be obscured by Mists, Fogs, Clouds, and dark Vapours; yet nothing can hinder its Course, but it constantly keeps its Motion and Circle in the Heavens, cannot be prevailed against by any malignant Power whatsoever. Thiefs and evil Men like not its Appearance, yet cannot obstruct its Motion in the Firmament, nor stop its Light from shining on the Earth. XVIII. The Morning Star, as it hath those Properties and Excellencies already expressed; so lastly, it exceeds all other Stars for Brightness and Glory. Parallel. I. THe Lord Jesus is a very solid Light, whose Glory is not like others who have their Intermissions; but he abides steady, his Glory and Bright-shining is always alike, his whole course of Life was as if it had been but one continued Act of Goodness; He is the same in the Morning, Noon and Night; Yesterday, to day and for ever. Heb. 13.8. II. Jesus Christ he is the Harbinger of the great Joy to all Nations. How joyful was that time, when the Dayspring from on high did first visit us? The People that sat in Darkness, saw great Light, and to those that dwell in the Valleys of the shadow of Death, great Light is risen, etc. His coming was the fulfilling of God's gracious Promise unto the Fathers, and as the blessed manifestation of God's rich Favour and good Will to Man; he is also the Forerunner or the Harbinger of that Dominion that the Just shall have in the Resurrection, the morning of the longed-for Day. The path of the Just is as a shining Light, that shineth more and more to the perfect day. Prov. 4.18. The upright shall have Dominion over them in the Morning. The Night is far spent, Psal. Rom. 13.11, 12. the Day is at hand. This (above all others) is the day that the Lord hath made (for good Men) therein to rejoice and be glad. Psal. 118.24. III. Jesus Christ is not only an Ornament to the Christian Church and Profession, far beyond what Moses was to the Jews; but even to Heaven itself, and the Holy Angels, who did not a little rejoice at his ascending into Heaven. God is gone up with a shout, the Lord with the sound of a Trumpet; sing Praises to our God, sing Praises. Psal. 47.5. IV. Jesus Christ is a very pleasant Object to Men that are spiritually enlightened; therefore it is that they do ardently desire to be near him, and with him where he is. David, though he had not so clear a sight and prospect of this bright and morning Star, as Men have under the Gospel; yet that prospect he had, made him use this pious Prayer; O when shall I come and appear before God Psal. 42.2. Then shall I be satisfied when I awake with thy Likeness, etc. Psal. 17.15. I have a desire (saith Paul) to depart and to be with Christ, etc. Phil. 1.23. Those that look for him do also cry, Come Lord Jesus, come quickly. V. Jesus Christ is highly esteemed by all that sail Heaven-wards, no steering the right Course without him; He gives good Assurance to all that follow him, they should not abide in Darkness, but have the Light of Life. The Following of Christ Jesus is the most certain way to avoid the Rocks, the Sands, and the Hands of all spiritual and temporal Enemies. VI Jesus Christ is really the most excellent and chiefest Light that ever God set in the Church; Moses and the Prophets, John Baptist, and the three Beloved Apostles, Peter, James and John, and Paul who was most eminent, were shining Lights and glorious Stars, who adorned the Profession of the Holy Gospel; but in all things this Bright and Morning Star infinitely surpassed them in Splendour and Brightness. Heb. 1.3. VII. Jesus Christ is a great Terror not only to wicked Men, but wicked Angels, to all that love Darkness more than Light, they hate him and fear him, they consulted against him, and more times than once attempted to pluck this Star out of the Firmament, that so they might walk in Darkness, carry on their black Designs and Deeds without discovery. Satan attempted his Destruction from the Pinnacle of the Temple, sets a Squadron of the black Regiment to resolve upon his Death, Mat. 4.5. knowing him to be the Forerunner of the Day, which Thiefs and Robbers cannot endure; Come, let us kill the Heir, Mat. 21.38 etc. They hate the Light, come not to it, lest their Deeds should be reproved. They led him to the Brow of the Hill, that they might cast him down headlong. Luk. 4.29. The evil Angels thought he came too soon, Why art thou come to torment us before the time? Mat. 8.29. VIII. Jesus Christ is constant in his Orb or Station, he is a Priest for ever, a Prophet to guide for ever, a King to govern for ever; he leaves not his Office as inconstant Men do, but makes good his Word as settled in Heaven. And lo I am with you always, to the end of the World. Mat. 28.20. Heb. 13 5. I will never leave thee nor forsake thee; or leave thee to a forsaking. IX. Jesus gave a great Light unto the World by the Ministry of John, by the Appearance of himself, and by the Ministry of the Apostles and their immediate Successors. But the greatest Light is reserved to the flying of the Angel through the midst of Heaven with the everlasting Gospel, before the great and notable Day come, wherein the whole Earth shall be lightened with his Glory, both Jews and Gentiles shall acknowledge the Blessed Messiah. Arise and shine, for thy Light is come, the Glory of the Lord is risen upon thee. The Gentiles shall come to thy Light, and Kings to the Brightness of thy rising. Isa. 60.1, 3. The Earth shall be filled with the Knowledge of the Glory of the Lord, as the Waters cover the Sea. Hab. 214. X. Jesus doth send forth very blessed and sweet Influences upon the Bodies and Souls of Men that are under his gracious Rule and Dominion; it is he who sends down the Holy Ghost. If I go away, I will send you another Comforter, the Spirit of Truth, etc. Joh. 16.7, 8. XI. Jesus Christ, though all Power in Heaven and Earth be given unto him, by whom King's reign and Princes decree Judgement and Justice, Nobles rule, even all the Judges of the Earth, Who is King of Kings, and Lord of Lords; yet his chief Rule and Government is over the pleasant and delightful Plants, the Saints who are on the Earth, the Excellent in whom is all his delight; 'tis they that hear his Word, obey his Voice, and do his Will, etc. The hundred forty and four Thousand are pleasant and delightful ones; Rev. 14.1, 4. Rev. 7.17. (1.) The Father's Name is upon them; (2.) They are not defiled with Women; (3.) They follow the Lamb whithersoever he g●●eth. These are governed by the Lamb. XII. Jesus Christ is the Master of all Moderation both for soft Words and gentle Instructions, who by good Doctrine did so eminently qualify his Followers, that he fitted them for every Season, when cast down, he comforted them with good Words and Promises: Let not your hearts be troubled; ye believe in God, believe also in me. If I go away, I will come again and receive you to myself, that where I am, you may be also. Joh. 14.1, 3. When hot and fiery, he cools and abates Choler. You know not what Spirit you are of. The Son of Man came not to destroy Men's Lives, Mat. 11.28, 29. but to save them. Love your Enemies. Learn of me, for I am meek and lowly in heart, and you shall find Rest for your Souls. XIII. Jesus Christ is really the cause of all Beauty to the true Church, and to all the Members thereof. 1. In respect of Imputed Righteousness, by which they are justified. 2. In respect of Grace and Virtue, by which they are adorned. 3. In respect of Good Life and Conversation, which arises from his Spirit, Doctrine, and good Example. Act. 13.39. By him all that believe are justified— But the fruits of the Spirit are Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance. Gal. 5.22. You are complete in him, who is the Head of all Principalities and Powers. XIV. Jesus Christ doth greatest kindness in the Winter, or dark time of the Church; than it is he maketh Intercession, manifesteth Care, and sends Relief and Succour to the Saints, performs all the parts of a merciful Highpriest and Mediator: but when the Winter is past, the darkness gone, and the night quite spent, than his Office of Priesthood and Mediatorship shall cease; Then shall the Son deliver up the Kingdom to the Father, and God shall be All in All. 1 Cor. 15.24. XV. Jesus Christ hath a very honourable Name, Jesus which is Saviour, Phil. 2.9. Mat. 1.21. Acts 4.26. Joh. 6.59. Psal. 4.5. 1 Joh. 5.20. Act. 13.15. Rev. 1.5. 2 Tim. 1.10. Heb. 1.4. Christ which is Anointed; The Son of God, the only begotten, well beloved; the Emanuel, God with us; and he hath a Name above every Name. Thou shalt call his Name Jesus, for he shall save his People from their Sins. The Rulers set themselves against the Lord and his Anointed. And we believe thou art Christ the Son of the Living God. God is gone up with a shout. This is the true God, and Eternal Life; Lord of all, Lord of Glory, Prince of Life, Prince of Peace, Prince of the Kings of the Earth. The daystar from on high, that bringeth Life and Immortality to light, by the Gospel. He hath by Inheritance obtained a more excellent Name than the Angels. XVI. Jesus Christ is Omega as well as Alpha, the Finisher as well the as Author or Beginner of our Faith; the Re●●egard, as well as the Captain of our Salvation; gives the latter, as well as the first fruits of the Spirit; trains as well as conducts; he rewards according to the Works of Piety and Goodness, as well as he commands to do them; he concludes this day of Grace when he comes to judge, as well as he began it when he came to save. He ushers in the dismal night of Darkness to the wicked, as well as he ushers in the day of glad Tidings and great Joy to the Righteous; He appears after the going down of the Sun and shutting up of Mercy, as well as before the rising of the Sun, and clear approach of Mercy; He is a Harbinger to Captivity, as well as to the year of Jubilee and Deliverance; He sends down to Hell and Darkness, as well as as sends up to Heaven and Glory. I am Alpha and Omega, the Beginning and the End. Rev. 1.8. Heb. 12.2. Looking unto Jesus the Author and Finisher of our Faith. XVII. Jesus Christ, and the Light of the Gospel, although sometimes obscured by the means of misty foggy Clouds, Powers of Darkness, Ignorance, Unbelief and Heresy; yet nothing can hinder his Course, but he constantly keeps his glorious Circle in his Dispensation, and keeps a continual Motion in a way of Divine Providence, until the time of his Kingdom and Patience is over. Heb. 10.37. He that hath promised to come, will come, and will not tarry. The Lord whom you seek, Rev. 1.7. will suddenly come to his Temple. Behold, I come quickly, and my Reward is with me. He cannot be prevailed against by any malignant Powers of Earth or Hell. Herod, Pontius Pilate, the Highpriest, the whole body of the Jews, the Romans, Mahomatans'; and Papists that hate him and his glorious Appearance, cannot obstruct his Motion and Operation in the Church or World, nor in any-wise extinguish his Light from its glorious Splendour. Hereafter shall you see the Son of Man coming in the Clouds of Heaven with Power and ●●reat Glory. 'Tis hard for thee to kick against the Pricks. The Disciples waxed bold and multiplied. Mat. 24.30 Act. 9.5. The Blood of the Martyrs was the Seed of the Church. O Galilean! thou ●●a●● overcome me, saith wicked Julian. On this Rock will I build my Church, Mat. 16.18 and the Gates of Hell shall not prevail against it. The Administration of Christ is like the Path of the Just, that sh●●neth more and more to the perfect day. Of his Kingdom there shall be no end, Isa. 9.7. upon the Throne of David, to order and establish it with Judgement and with Justice from henceforth, even for ever. XVIII. Jesus Christ in all that hath been or can be said, exceeds in Brightness and Glory; for (as hath been manifested) he is the Brightness of his Father's Glory, in which respect he exceeds Angels and Men, for though he was the Offspring of David, yet he is the Bright and Morning Star. Rev. 22.16 METAPHOR. I. The Morning Star did not make itself, nor other Stars. II. The Sun, and Morningstar, are two things; for the Morningstar is much inferior to the Sun in light and glory. III. The Morningstar gives but external light to the corporal sense. IV. The Morning Star gives light only in the night, but loseth its glory when the Sun ariseth. V. The Morning Star gives Light only to the visible World. VI The Morning Star shall fall from Heaven, or be dissolved at the general Conflagration of the World; the Heavens and the Earth that now is are reserved, etc. Disparity. I. JEsus Christ the Bright and morning Star, made the Orbs wherein the Stars are fixed, with the Sun, Moon and all the World besides. And thou Lord, in the beginning didst lay the Foundations of the Earth, and the Heavens are the Work of thy Hands. Psal. 102.25. II. Jesus Christ thought it no Robbery to be equal with God. Phil. 2.6, 7. And he is not only the bright and Morningstar, but also the Sun of Righteousness, (see Sun.) the brightness of his Father's Glory, and the express Image of his Person, Heb. 1.3. and he upholds all things by the Word of his Power. III. Jesus Christ gives internal light, which illuminates the Minds and Souls of all Believers. This is the true Light, who is not only the Light of the World, but delivereth also all those that truly follow him out of darkness, and bestoweth on them the Light of Life. Joh. 8.12. IV. Jesus Christ giveth light continually, and can never lose his Glory, because a greater Light than he cannot arise; The night and the day are alike to him. The Light shined in Darkness, and the Darkness comprehended it not. Joh. 1.5. Isa. 60.20. He is the Lord that is an everlasting Light. V. Jesus Christ gives Light to the visible and celestial too, to this World, and to the World to come, or heavenly Jerusalem, which City hath no need of Sun or Moon to shine in it, but the Lord God and the Lamb is the Light thereof. Ye are come to Mount Zion, to God the Judge of all, Heb. 12. and to Jesus the Mediator. VI Jesus shall never fall from Heaven, nor be dissolved, but abide and continue when the Heavens shall be no more. And thou Lord, Psal. 102.25, 26, 27. hast laid the Foundations of the Earth, and the Heavens are the Work of thine own Hands: they shall wax old as doth a Garment; and as a Vesture shalt thou shalt fold them up, and they shall be changed; Heb. 13.8. but thou art the same, and thy Years fail not; Jesus Christ the same, yesterday, to day, Heb. 3.8. and for ever. Inferences. I. WHat great Love doth God bear? and what Care doth he take of Believers? in placing such a Star as Jesus Christ is, to be a Light unto them, to direct them how to steer their Course in the darkest time, so as to miss all dangerous Rocks and Sands, and to arrive in safety at the desired and longed-for Haven. II. How safe are they that do always steer their Course by his Light, and follow his Conduct? they shall not be at a loss in their Journeys or Voyages, nor suffer Shipwrak by Rocks, Sands or Storms, but shall have the Light of Life, Act. 16▪ 32. shall never perish. Believe in the Lord Jesus, and thou shalt be saved. III. This may show also the certainty of their perishing in the Dark and in the Deep, that continue their Course to the end of their Voyage without the Light and Guidance of this Bright and Morning Star. This is the Condemnation, that Light is come into the World, and Men love Darkness rather than Light, Joh. 3.12. because their Deeds are evil. VI Hence all true Christians (that have experimentally enjoyed enlightenings, Refresh, and Conduct by Jesus Christ, as the Bright and Morning Star) may be stirred up and persuaded yet more and more to look unto Jesus, who is not only the Author and Finisher of their Faith, but causeth his Glorious Light to shine upon their Path; by reason whereof, the nearer they approach to the end of their joyful Journey or Race, the more and more will the Light shine unto the perfect day. Prov. 4.18. Take you heed therefore to that more sure word of Prophecy, as unto a Light that shineth in a dark place, until the Day dawn, and the Daystar arise in your Hearts. 2 Pet. 1.19 V. Last, If Christ be the Bright and Morning Star; then let us look and wait for the Day, which he is the forerunner of; seeing the Morning Star hath appeared and is up, be sure the Day is at hand, and a glorious Day it will be to them who are ready and prepared for it. The Coming of Christ compared to the Coming of a Thief in the Night. 1 Thess. 5.2. But you yourselves know perfectly, that the Day of the Lord so cometh, as a Thief in the Night. THere are various Opinions concerning the Day of the Lord, or the Coming of Christ, spoken of, Mat. 24. Luke 21. 2 Pet. 3.9, 10. and in this Text. But if the Scope of the Text be but carefully considered, it will clearly appear, that the Coming of Christ here spoken of, is his Coming at the last Day to Judgement, when the Dead shall be raised. Read the latter part of the fourth Chapter, etc. Why the Day of the Lord is compared to the Coming of a Thief in the Night, will appear by the following Parallel. Simile. I. THe coming of a Thief in the Night, is with a design to circumvent an unwatchful House, and to take his Prey. II. A Thief comes provided for his purpose, with a resolution to fight, and Instruments to make way to his Design, Keys to unlock Doors, Bars to break them open, or the like. III. A Thief comes at a Time when all is still, and People are least thoughtful of Danger, but are careless, at ease, even asleep upon their Beds, thinking themselves secure, till they are invaded, and their Goods taken away. IV. The coming of a Thief into a House puts the careless Family into a great Fright, when they see themselves surprised, and cannot tell how to help it. V. The approach of a Thief in the Night, makes the poor amazed Family to forget all their former Pleasures and Enjoyments, and expect no more than their Lives for a Prey, and glad would they be of them too. VI At the coming of a Thief in the Night, Execution is oftentimes done, to the Ruin of the People where he comes. Parallel. I. THe Coming of Christ, or Day of the Lord, will be with design to circumvent the careless Professors, who sleep in a sinful secure State, as if there was no God to fear, no Jesus Christ to look for, no Heaven to be sought, no Hell to be avoided; to such he will come, and seize them for his Prey, to cut them asunder, and appoint them their Portion with unbelievers and Reprobates. II. Even so will the Lord Jesus Christ, at his second coming, be provided for his purpose, with Fire and Sword to accomplish his Design, which is to make a Desolation in the Earth: For by Fire and Sword shall the Lord plead with all Flesh, and the slain of the Lord shall be many. He shall be revealed from Heaven, with his mighty Angels, in Flames of Fire, 2 Thess. 1▪ 7, 8. etc. III. The Day of the Lord will come, when all is still, and the World least thoughtful of Danger, but are careless, eating, and drinking, and marrying, and sleeping, till the Heavens rend asunder, the Archangel utter his Voice, and the Judge himself come upon them: Mat. 24.37 But as the Days of Noah were, so shall the coming of the Son of Man be. IV. The Day of the Lord will in like manner put the sleepy Generation (that shall then be) into a great and dismal Fright, when they see themselves on a sudden surprised, but know no way of Escape: Men startled, Women quaking, Beasts crying, but none to help them. Then they will say to the Rocks and Mountains, Fall on us, and hide us from the Face of him that sitteth on the Throne, Rev. 6.16, 17. and from the Wrath of the Lamb; for the great Day of his Wrath is come, and who shall be able to stand? V. The coming of the Day of the Lord will make the World much amazed, and forget all their former Pleaurses and Enjoyments, as if they had never been, and would gladly accept of their Lives for a Prey, or to be extinguished, or cease to be; but alas! 'tis in vain, nothing but Hell and eternal Burnings remain for them, where they shall be always dying, yet never dead. VI By the coming of the Day of the Lord, there will be such Execution done, as will be to the utter Ruin and Un-doing of wicked Men, who shall be stripped of all they have formerly set their Hearts upon, and would now give the whole World, were it in their possession, for so much Grace as would help them to Heaven, Mat. 25.8. and save them from the dreadful Judgement. Simile. I. A Thief comes with a wicked Intent, to gratify his wicked Will unrighteously. II. A Thief's coming may be prevented. III. The coming of a Thief is but to a few, and the Damage he does is but to a few Families. Disparity. I. THe Lord cometh with a good intent, to fulfil his Father's Will, to save his People from all their Troubles, and to render Justice to God's Enemies. II. But the coming of the Day of the Lord cannot be prevented: 2 Pet. 3.10. The Day of the Lord will come, in which, etc. III. The coming of the Day of the Lord, and the dismal Effects of it, will be to all the Wicked: The Lord cometh with Ten Thousand of his Saints, Judas v. 14, 15. to execute Judgement upon all, and to convince all that are ungodly, etc. Inferences. 1. REproof, 2. Caution, 3. Exhortation. 1. Reproof to ungodly Men; that there should be such a Day to come, and notice given of such a thing, and they so heedless and careless about it. 2. Caution to the Godly, to take heed, and carefully mind the Counsel of Christ, Mark 13.35, 36, 37. Luke 21.34 36. and Warnings of his Servants, unto such a due Watchfulness, as may prevent the Danger of being found sleeping, and so the Day come upon them at unawares. 3. Exhortation to all, both good and bad, to make ready; for only they that shall be found ready will go in with him into the Marriage-Chamber; Mat. 25.20 & 24.44. the Door will be shut against all others, whether Professors or Profane: Be ye therefore ready, for at an Hour you think not of the Son of Man cometh. Christ the Judge of All. Acts 10.42. And be commanded us to preach unto the People, and to testify, that it was He which was ordained of God, to be the Judge of Quick and Dead. THe Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Judge, is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to judge, which word has various Significations. See Lieghs Crit. Sacr. on the Word. And though the word [Judge] is not brought here as a Metaphor, Christ being really and properly a Judge; yet it being a Phrase alluding to earthly Judges, we shall (for Edification sake) run the Parallel, wherein are amply set forth the Qualifications and Properties, as well as the Authority of a temporal Judge, with the correspondent Analogy and Disparity, when applied to Christ, the Judge of (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Living and the Dead. METAPHOR. I. A Judge necessarily supposes a People under a Law to be judged by; for there can be no Action where there is no Object, nor any Exercise of Power, or Judicial Proceeding, without a Subject. II. A Judge is, or aught to be a Person fit for the Place and Office whereto he is called. 1. A Judge ought to be a Man of great Wisdom and Prudence. 2. A Judge is a Man of Knowledge; 'tis necessary that he should be well acquainted with all the Laws of his Sovereign. 3. A Judge is, or aught to be, a Man of Goodness, not subject to Anger, Malice, or Revenge; and it is very requisite it should be so, otherwise great Damage might ensue, upon the ill disposition of the Judg. 4. A Judge is, or aught to be, a Man of Justice and Impartiality, that will not respect Persons in Judgement, take Bribes, or know the Faces of any, though never so great among Men. Aaron was not to know his Father nor Mother in Judgement. 5. A good and upright Judge is a Man of Courage and Boldness, will not say to the Wicked, Thou art righteous; nor excuse the Faults of great Men through fear. III. The Place and Work of a Judge is grounded upon good Reason: 1. The Honour of the Sovereign. 2. The Reasonableness of Sovereignty or Authority. 3. The Justness of the Laws. 4. In respect of the Subject. IV. A Judge is appointed to his Place and Office; he acts not of himself, but by Commission. V. A Judge hath his set Time or Days limited, wherein to keep a general Sessions, or hold a solemn Assize, for the Honour of his Sovereign Lord the King. VI A Judge, when he hath received his Commission, and the set Day is come, hath power to summon all Parties concerned, and order all Offenders to appear before him in Judgement. VII. A Judge, after this great Appearance upon his Summons, enters upon his Work, which consists chiefly in three great Points: 1. To open the Law. 2. To examine Witnesses. 3. To arraign the Offenders. VIII. A Judge charges Matter of Fact in Judgement, and proceeds to clear Proof and Evidence, by a sufficient Number of proper Witnesses touching the same. IX. A Judge, by this Order and Method of Proceeding, keeps up the Honour of the Law, which he makes his Rule in all his Acts of Judgement. X. A Judge is very terrible upon the Seat of Judgement, in three respects: 1. He is clothed with Majesty. 2. He hath very great Attendants; as the Sheriffs, Justices of the Peace, and the Gentry of the County about him. 3. He passeth a solemn and fatal Sentence upon guilty Criminals. XI. A Judge hath the Command of Officers to see Sentence executed and pronounced, as Sheriffs, deputy Sheriffs, with Keepers of Prisons, and the like. Parallel. I. CHrist being called a Judge, doth clearly hold forth, that there are a People to be judged by him; Mat. 25 32 2 Cor. 5.10. Rev. 20.12, 13. Before him shall be gathered all Nations. We must all appear before the Judgment-Seat of Christ. I saw the Dead, both small and great, stand before God. II. Jesus Christ infinitely excels all other Judges in respect of Fitness to this Office, or Excellency of Qualifications, as will appear by what follows. 1. Christ is wise, not only far beyond David and Solomon, but all the Angels in Heaven; the Learned amongst the Jews admired his Wisdom: He is called (as hath been often hinted) the Wisdom of God. 1 Cor. 1.24. 2. Jesus Christ fully knows all Divine Laws, as well that which is written in the Heart of Man, as that which was written in Tables of Stone; and then as to the Law of the Gospel, that is called the Law of Christ, Mat. chap. 5, 6, 7. because he gave forth all the Precepts contained there●●● 2. The Lord Jesus Christ is full of Goodness, full Proofs of which he gave before his advancement to his Dignity. He is not forward to accuse, is free from Anger, not subject to take advantage by the Weakness of an Offender, but ready to pity and forgive, if the Circumstances of the Cause will bear it: An Instance of which we have in what Christ said to the Woman taken in Adultery: He that is without Sin, let him cast the first Stone, etc. Joh. 8.7. 4. The Lord Christ is a Man of Justice, that will not be flattered with fair Words. His Impartiality appeared in the days of his Flesh. He told Nicodemus, a great Ruler, that he must be born again; Joh. 3.3. called Herod the King a Fox. He told the Rulers of the Jews, Mat. 26 64 that they should hereafter see the Son of Man sitting at the right hand of Power and Glory; that is, as a Judge, to arraign them for their Injustice, Cruelty, &c 5. The Lord Jesus, though he be a Lamb for Meekness, and a Dove for Innocency, yet he is a Lion for Bold●●ess and Courage, and in his time will show himself so to be to all the Ungodly of the Earth, whether Kings, Captains, or mighty Men: They shall cry to the Rocks to fall upon them, and Mountains to cover them, to hide them from the Face of him that sits upon the Throne, Rev 6.16▪ ●●7. and from the Wrath of the Lamb. III. The Work assigned to the Lord Jesus, as a Judge, is grounded upon the highest Reason: 1. The Authority of God the Father, who hath committed all Judgement into the hands of the Son. 2. The Reasonableness of his Authority: He gave to all their Being, and therefore may challenge a Right more than earthly Sovereigns, to sit as Judge over them. 3. The Equity of his Laws, which are holy, just, and good; there is nothing amiss, Rom. 7.12 no fault can be found in them. 4. In respect of his Subjects: God is not unrighteous, to forget their Work of Faith, and Labour of Love, etc. of the Godly: And 'tis a righteous thing with him to recompense the Ungodly according to their Deeds: He shall render unto every Man, according as their Works shall be. Rev. 22. 1ST IV. The Lord Jesus Christ is appointed to take the Place and Office of a Judge; He acts not of himself, but by Commission from the great and mighty Potentate of the whole Universe. God judgeth no Man, Joh. 5.22. but hath committed all Judgement to the Son. 'Tis he that is ordained of God to be the Judge of the Quick and Dead. He hath appointed a Day, in which he will judge the World in Righteousness, Act. 13.31. Heb. 9.27. by that Man whom he hath ordained. It is appointed unto Men once to die, and after Death the Judgement, to which end Christ shall appear the second time. V. In like manner is there a set Time, a certain Day limited, for the Lord Jesus, the great Judge, to keep a general Sessions, and hold a solemn Assize, for the Honour of the eternal God, called the Day of Judgement. It shall be more tolerable for Sodom and Gomorrah in the Day of Judgement, than for that City. Mat. 10.15 VI The Lord Jesus, as Supreme Judge, by virtue of his Authority and Commission, when the set Time is come, will summon the whole World, even all Offenders, to appear before his Judgment-Seat: The Time is coming, when all that are in their Graves shall hear his Voice, Joh. 5.28. and come forth. The Trumpet shall sound, and the Dead shall be raised incorruptible. 1 Cor. 15. Act 24.15 2 Cor. 5.10. There shall be a Resurrection from the Dead, both of the Just and Vnjust. The Lord shall descend from Heaven, with a Shout, with the Voice of the Archangel, and the Trump of God, and the Dead in Christ shall rise first. We must all appear before the Judgment-Seat of Christ, etc. VII. The Lord Christ, immediately after Summons, upon this great Appearance before his dread Tribunal, enters upon his last and great Work. First, to open the three great Law-Books, Rev. 20.12 that Men have lived under, viz. 1. The Law of Nature, 2. The Law of Moses, 3. The Gospel-Law. The Judge being set, the Books are opened; next in Order the Witnesses appear, and first those that gave the Laws; and they are of three sorts: 1. God, that wrote the Law of Nature after an invisible manner on the Hearts of Men: I will come near you to Judgement, and be a swift Witness against you, saith the Lord. 2. Moses, that delivered the Law to Israel: There is one that accuses you, Mal. 3.5. Joh. 5.45. even Moses, in whom you trust. 3. The Apostles, that published the Gospel-Law, not to Jews only, but to the Gentile World: These will appear not only to judge the twelve Tribes of Israel, but the Gentiles, whose Persons and Works also must be tried by Christ, as well as the Jews: He shall judge the Secrets of all Men. Rom. 2.16 VIII. Jesus Christ will judge the World, viz. all Men, both Jews and Gentiles, according to their Works: God shall bring every Work into Judgement, Eccles. 12. ult. with every secret thing, whether it be good, or whether it be evil. The Necessity of which appears in these four Cases: 1. The Scripture will not else be fulfilled, and made good, which doth fully assert the bringing to Light the hidden things of Darkness, and making manifest the Counsels of the Heart. 2. The Ungodly will not otherwise be convinced of all their ungodly Deeds, Judas 15. and all their hard Speeches, which ungodly Sinners have spoken against the Lord. 3. The Judgement will not otherwise appear just, upon which the Glory of the Judge doth so much depend: 'Tis for his Glory, to overcome when he judgeth. And unless Matter of Fact be charged, due Proportions will not be weighed out and awarded according to Desert, with clearness and satisfaction, either in a way of Mercy or just Severity, to all Spectators. Therefore the Gentiles shall be charged with Matter of Fact against the Law of Nature: Whoremongers and Adulterers God will judge. Heb. 13.4. The Jews shall be charged for rejecting Moses, and killing the Prophets. The Jews and Gentiles jointly, that they have neglected Faith and Charity, Mat. 25.41, 42. Rom. 2.16 under the Vouchsafement of the Gospel: He shall judge the Secrets of Men by Christ Jesus, according to my Gospel. The fore-mentioned Witnesses are sufficient to prove Matter of Fact, both in point of Number and Capacity. The first and chief Witness will be God himself, who knew all things, and there can be nothing hid from him. The second Witness will be Conscience, which was and is with Men in all Places and Actions, which Man could never leave at home, nor shun his Company, when he went out, or when he came in. Rom. 2.15 He is with him in his most secret Retirements, and has often told him, that there was one above (even God) that seeth all things. Besides these two Witnesses that are of such mighty Credit, there may be three more added, namely, 1. The good Angels, which are much busied in this World to watch Men, and inspect their Ways. 2. The evil Angels, who are never out of men's Company, and have voluntarily of their own accord been Accusers of the Brethren, who will give Testimony at the Bar of Christ against their own Proselytes, if God calls for it. 3. The ordinary Companions of Transgressor's, with whom Counsel was held about evil Projects, Designs, and Actions of Murder, Theft, Drunkenness, and Adultery, whose Tongues shall (no doubt) be as ready to accuse their Comrades, as to confess their own Faults, concerning whom we are informed, that not only every Knee shall bow, but every Tongue shall confess, etc. IX. Jesus Christ will magnify the Law, and make it honourable, in that the Word or Law spoken by Angels, by Moses, by Himself, and his holy Apostles, shall be the Rule of Judgement at the last Day. X. Jesus Christ, the high and great Judge of Heaven and Earth, at the end of the World, on his Judgment-Seat, will be very terrible in three respects. 1. He is set forth as being clothed with Majesty, as Judges are with their Scarlet-Robes: Red in his Apparel, clothed with a Garment down to his Foot, Isa. 63 2. Rev. 1 13, 14. girt about the Paps with a Golden Girdle; his Hair like Wool, as white as Snow; his Eyes like a Flame of Fire, and his Feet like fine Brass, as if it burned in a Furnace; his Countenance as the Sun shining in its Strength; and his Voice like the Roaring of a Lion, the Noise of Thunder, or the Sound of many Waters. 2. He will have great Attendance, even all the Angels in Heaven: Ma●●. 25.31 When the Son of Man shall come, and all the holy Angels with him, he shall sit upon the Throne of his Glory. All the Saints that ever were in the World since the beginning thereof, shall sit upon the Throne with him: The Lord my God shall come, and all the Saints with him. Zech. 14. Know you not that the Saints shall judge the World? 3. He will pass a most solemn and fatal Sentence upon the Ungodly: They shall not stand in this Judgement, Psal. 1.5. nor Sinners in the Congregation of the Righteous. The Sentence will be, Depart from me, ye workers of Iniquity, I know you not. Go ye cursed into everlasting Fire, Mat. 5. from 41, to the end. prepared for the Devil and his Angels. Which with the Consequences of it, and Reasons assigned, you have at large Mat. 25. O the sad Shrieks, the hideous Noises, the woeful and lamentable Outcries, from high and low, that will attend this solemn Sentence! which no Tongue of Man is able to express. XI. So Jesus Christ the Universal and Supreme Judge, hath the full Command of all the good and elect Angels, who attend the Court at the great Assizes, to see that no Resistance nor Escape be made, but that Sentence be fully executed upon all the treasonable, black, rebellious and condemned Crew; Take and bind them hand and foot, and it follows, These shall go away into everlasting Punishment. Mat. 25. 4●● Inferences. IF there be a Judge, a Time, a Place, and work of Judgement, we do infer these three things. I. What great need Unbelievers, Rebels, Traitors, and all Offenders have of Pardon, there being nothing else will stand them in stead when they appear before the great Judge, where there will be no pleading, not guilty, because of full Evidence as to matter of Fact; no pleading Ignorance, because a known and established Law is broke; No benefit of Petitions, because the King is gone off the Mercy-Seat. No relying upon the wrong Verdict of Corrupt Jurors, because no such Persons will be found there to afford help. Nothing avails with the Judge in this Judgment-Day, but a white Stone, a Wedding-Garment, the spotless Righteousness of Jesus Christ: Mat. 22. 1ST all who want this Robe will in that day be speechless. II. How sad will it fare with all those that go out of this World without Faith in the Son of God, without the Pardon of their Sins! woe unto such in that day that ever they were born. Look to it all you Unbelievers, Swearers, Whoremongers Persecutors, Liars, Sabbath-breakers, lovers of Pleasures more than lovers of God, Covetous Persons, Proud Persons, Thiefs, Drunkards, and Backsliders, 1 Cor. 6.9, 10. what will you do in that day? as sure as God liveth you will be all condemned (unless you repent and believe in Christ) to the Lake that burneth with Fire and Brimstone. Luk. 13.3, 5 What will you do in this day of Visitation? who shall plead for you, now you have lost the prevailing Advocate? Where will Sinners and ungodly Ones appear? Rev. 21.8. how will you be able to look the Judge in the Face? How can you escape this Judgement, that have neglected so great Salvation? How can you escape the Damnation of Hell, that have no Christ, Heb. 2.3. no Faith, no Pardon? III. But thrice happy are they who appear before this great and mighty, this high and terrible Judge, with a white Stone, with a Wedding Robe, with a Pardon under Hand and Seal. 1. The Law is silent, being fully answered. 2. The Judge smiles, and takes Knowledge of them as the Favourites of Heaven, Well done, good and faithful Servant, etc. Come ye blessed of my Father, Mat. 25 34 enter into the Joy of your lord— Inherit the Kingdom prepared for you, etc. 3. The Witnesses are freed from Trouble, and excused from giving Testimony against them, because Gild was owned, the Fact was confessed, a self Judgement passed, and the King's Pardon obtained, through the Redemption that is in Christ's Blood. Rom. 3.25. c. 8.33, 34. Now if God be for us, who can be against us? If God justifies, who shall condemn? who shall lay any thing to the charge of God's Elect? Who shall condemn if Christ hath died, shed his Blood, and sent his Spirit to seal that Pardon; God the chief Witness is pleased, Conscience is purged, Peace being there, his Power to accuse is gone, the inward Thoughts are for excusing altogether. What remains now but Liberty proclaimed? There is no Condemnation to them which are in Christ Jesus, who walk not after the Flesh, but after the Spirit. Rom. 8.1. And the Joyous Jubilee sounded forth; Lo, this is our God, we have waited for him, the Lord is our Lawgiver, our Judge, our King; He is come to save us, we will be glad and rejoice in his Salvation. He is come to be glorified in his Saints, and admired in all them that believe; Sing Praises to our God, sing Praises to our King, sing Praises to our Judge, sing Praises. Glory be to God, and to the Lamb, to the King and to the Judge for ever and for ever, World without end, Amen. Christ compared to the Brazen Serpent. Joh. 3.14, 15. As Moses lifted up the Serpent in the Wilderness; even so must the Son of Man be lifted up: that whosoever believeth in him should not perish, but have Everlasting Life. Type. THe People were stung with fiery Serpents, and thereby mortally wounded. II. Neither Moses, nor the Law, could cure the People that were stung with those fiery Serpents, but the Brazen Serpent. III. The Serpent of Brass was to be lifted upon a Pole. IV. After many People died that were stung, the Brazen Serpent was appointed to be lifted up, as an Ordinance of healing. V. A Serpent wounded, and a Serpent healed. The first that wounded had Poison in him; but the second, though called a Serpent, it was without Poison or Sting: it had the Similitude of a Serpent, but had no Venom. VI The Brazen Serpent was not forged by Man's Hand or Hammer, but in a Mould in the Fire. VII. It was made of Brass and not of Gold; which Metal besides that it is of a fiery Colour, and so might resemble the colour of the Serpent, it's also strong and durable. Is my Strength (saith Job) the Strength of Stones, or, is my Flesh of Brass? VIII. They that looked up unto the Brazen Serpent though never so greivously wounded or stung, yet were healed and saved from Death. IX. They who looked upon their Sores to and grievous Wounds, and not the sign that was erected by God's Appointment, died, notwithstanding the Serpent of Brass. X. If they sought to Chirurgeans or Physicians, or used any Salves or Medicines of their own, or others, yet they perished. XI. The Brazen-Serpent was an unlikely thing or way to Human Reason, to heal such deadly Wounds. XII. He that had a weak Eye or Eyes, and yet looked up to the Brazen-Serpent, was cured. XIII. It was a wonderful means of Cure, and undeservedly appointed by God, of his mere Pity, against the Merit of those Murmurers. Parallel. SInners are stung with Sin, Rom. 3.13. See more where Sin is compared to a Serpent. that is like the sting of a Serpent; The poison of Asps is under their tongue. Sin wounds the Soul; My Wounds stink, and are corrupt. II. So neither the Law nor Levite, nor any Creature could cure Mankind, nor redeem them from the sting of Sin and Death but only Jesus Christ. III. So Christ was lifted up upon the Cross, Joh. 12.34. and is lifted up in the Ministry of the Word, and the Ordinances of the Gospel, and thereby in the hearts of Believers. IV. So after Mankind sinned, and was brought under Death, Christ came by the appointment of God to die and be crucified, or lifted up upon the Cross, to heal and recover us of our Wounds. V. So (saith Mr. Guild) as the first Adam lost Mankind, Meses unvailed p. 85. the second Adam redeemed Mankind. The first had Sin and venomous Poison in him by means of his harkening to the old Serpent; Heb. 7 26, 27. the second, though called a Sinner, and made to bear our Sins, A●●nsw. and had the Similitude of of a sinful Man, but yet without Sin. VI So Christ was not begotten by Man, Guild. but conceived by the Holy Ghost in the Womb of the Virgin. VII. So was Christ sent not with outward Glory or worldly pompous Show, but mean and humble in outward Appearance; Brass being strong, etc. in this respect, it might figure out the Strength of Christ, Ainswer. who is able by the power of the Godhead to endure and overcome all his Tribulations. VIII. So they who look up to Christ by a true Faith, though never such great Sinners, shall be healed and saved from eternal Death. By recovery of natural Life●● in the Israelites, was figured Eternal Life by Christ. IX. So they who are bitten and grievously wounded with Sin, if they fix their Eyes thereon and grieve and mourn in the sight of it, and do not look unto Christ by believing, they despair and die eternally, notwithstanding the blessed Saviour. X. So whosoever seek to any for help but Christ, or endeavour by their own Works, or Reformation of Life, to have Peace with God; or trust to, and rely upon the bare Mercy of God, considering his Justice; and do not come to Jesus Christ, and look up to him as crucified, to satisfy for their Sins, are like to perish for ever. Let the Men that talk of the Light within look to this. XI. So Christ crucified is to the Jews, and many others in the World, an unlikely way to save men's Souls: 1 Cor. 1.22, 23. We preach Christ crucified, unto the Jews a Stumbling-Block, and to the Greeks Foolishness; but unto them that are called, Christ the Power of God, etc. XII. So he that hath but a weak Faith, yet looks up unto Christ, shall be saved. We read of three Degrees of Faith in the Gospel, and yet the weakest obtained Help and Cure from Christ. First, one comes to him, and saith, Mark 5.28 If I can but touch the Hem of his Garment, I shall be whole. The second saith, Lord, if thou wilt, Luk. 5.12. thou canst make me whole. The third said, If thou canst do any thing, have compassion on us, Mark 9.22 and help us. One would think the last had no Faith at all, it seemed so weak, he questioned the Power of Christ. A weak Faith, if true, will justify and save the Soul, as well as a strong Faith. XIII. So is the Death of Christ to sinful and rebellious Mankind, an admirable Work of unmerited Mercy, infinitely above what we deserved; it was not only above, but against our Merits: God so loved the World, etc. Behold, Job. 3.16. 1 Joh. 3.1. what manner of Love is this! etc. Type. THe Brazen Serpent cured only the Wounds of the Body, and saved thereby only from Temporal Death. II. The Brazen-Serpent retained not always its Virtue to cure; also it was not to be worshipped, it was gross Idolatry so to do; and when in the days of Hezekiah it came to be that way abused, 1 King. 18.4. it was destroyed, and broken in pieces. Disparity. CHrist cures all the Diseases and Wounds of the Soul, and thereby saves from Eternal Death. See Physician. II. Christ, the Anti-type of the Brazen-Serpent, retains the like Virtue and Efficacy to save that ever he had, aught to be worshipped, is the same yesterday, to day, and for ever. Heb. 13.8. Inferences. THis shows not only the Necessity of a Saviour, but also of Faith in him. None were healed, but those that looked up to the Brazen Serpent; so no Man shall be saved, but he that looks up by Faith to Jesus Christ. 1. Look up timely. 2. Look up daily, for Sin daily wounds thee. 3. Look up with a fixed or single Eye. Christ is All, and in All. Col. 3.11. Where there is neither Greek, nor Jew, Circumcision, nor Uncircumcision, Barbarian, Scythian, Bond nor Free; but Christ is All, and in All. NOw to conclude with this second Head of Metaphors, Similes, Types, Parables, and other borrowed Terms, concerning the Lord Jesus, I may well infer from the whole of what hath been said, That Christ is All, and in All. The Words are a Proposition, in which you have, 1. The Subject, But Christ. 2. The Predicate, He is All, and in All. Christ is All in all things that are necessary to Salvation, and that to all Persons that do believe on him. Christ is a Believer's Alderman, and he esteems him so to be: Not to exclude the Persons of the Father, and of the Holy-Ghost; for what Christ is as God, they all are, being but one and the same eternal Being: So that he that honoureth the one, honoureth the other also; he that honoureth the Son, honoureth the Father, and the Holy-Ghost. I. Christ is All in All in the First Creation, (though this I do not say is directly intended in this place.) 1. He was before all things. 2. He is the Original of all Creatures, the Founder, or (to use the Scripture-Phrase) the Beginning of the Creation of God, Rev. 3.14. He made all things, Heb. 1.2, 3 all things were made by him, and without him was not any thing made that was made. 3. He upholdeth all things by the Word of his Power, etc. Col. 1.16. And by him all things do consist. 4. As he was before all the Original and first Former of all things, and as he upholdeth them; so likewise for him all things are and were created. 5. He hath the disposing of all things: By him Kings reign, Prov. 8. Mat. 28.18, 19 and Princes decree Judgement. All Power is given to him in Heaven and Earth. He hath the Keys of Hell and Death. He sets up, and pulls down, kills and makes alive at his Pleasure. 6. He is Heir of all things. He hath universal Lordship over Angels, Saints, wicked Men, and Devils. See Christ the Heir. II. But more directly, Christ is All in All in the second Creation. 1. He is the Substance of all Shadows: Col. 2.17. Which are Shadows of good things to come, but the Body is of Christ. 2. He is the Anti-type of all Types, the All which Moses and the Prophets pointed to. 3. He is all in all in Pacification, and Reconciliation of God to Man, and of Man to God: He hath abolished in his Flesh the Law of Commandments, contained in Ordinances, for to make in himself of twain one new Man, so making Peace. Col. 1.19, 20. Eph. 2.15. 2 Cor. 5.21. Isa. 57▪ 6. Jer. 33.16. Isa. 45.24. 4. Christ is all in all in Satisfaction, and Payment of our Debts: He was made Sin for us, that knew no Sin, that we might be made the Righteousness of God in him. The Lord hath laid on him the Iniquities of us all. 5. Christ is all in all in Justification: He is the Lord our Righteousness. It is in him all the Families of the Earth, and every believing Soul is justified: In the Lord shall one say, have I Righteousness and Strength. 6. Christ is all in all in Election, he is the Root of it, the first of Election, the Sum of our Election▪ we are chosen in him, for him, and given to him: None shall be saved but such as are elected; but had it not been for Christ, none had been elected; had not Christ been found as the Fruit of the Wisdom of God, what would have signified Election, the Fruit of the Grace of God? 7. Christ is all in all in Vocation; He it is that hath called us, and that makes that Calling effectual to us: Who hath saved us, and called us, not according to our Works, 1 Tim. 1.7 but according to his Purpose and Grace. 8. Christ is all in all in Sanctification: But of him are ye in Christ Jesus, who of God is made unto us Wisdom, 1 Cor. 1.1 and Righteousness, and Sanctification, and Redemption. He hath loved us, and washed us from our Sins in his own Blood. Rev. 1.5. Eph. 1.6. 9 Christ is all in all in Acceptation: He hath made us accepted in the Beloved. 10. Christ is all in all in respect of Salvation, he is the Author of Salvation: I looked, and there was none to uphold, therefore mine own Arm brought Salvation. He hath no Partner or Competitor: His Name shall be called JESUS, because he shall save his People from their Sins: Neither is there Salvation in any other. Acts 4.12. 11. He is all in all in Conversion. (1.) It is he that shows the Soul the Need and Necessity of it. (2.) He it is that quickeneth us: You hath he quickened, who were dead in Trespasses and Sins. Eph. 2.1. (3.) He it is that hath begotten us by his Word and Spirit, and hath given a new Heart to us, and hath planted a new Principle of Life in us. 12. He is all in all in the Pardon of Sin. (1.) He purchased Pardon for us. (2.) He gives us a broken Heart in order to it, and a Heart to ask it, and a Hand to receive it. (3.) Pardon is given for his Name's sake. 13. Christ is all in all in every Grace. (1.) He gives Faith: To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. (2.) 'Tis he that hath shed abroad the Love of God in our Hearts, Phil. 1.29. Rom. 5.3, 6. Joh. 1.16. Heb. 12 2. by the Holy-Ghost. All Grace is treasured up in him: Of his Fullness have we all received, and Grace for Grace. He is the Author, Increaser, and Finisher of our Faith, and all other Graces in us. 14. Christ is all in all in the Ministry of the Word. (1.) 'Tis Christ that is preached: We preach Christ crucified. (2.) 'Tis Christ that gives Grace and Gifts to preach: 1 Cor. 1. Eph. 3.8. To me is this Grace given, that I should preach among the Gentiles the unsearchable Riches of Christ. (3.) 'Tis he that ordains and appoints Men to this Work, and puts all true Preachers into the Ministry. (4.) 'Tis he that opens the Mouth to speak, and the Ear and Heart to hear and receive the Word. Take Christ away, and what Gospel can be preached? etc. What is Paul? and what is Apollo? I am nothing. Gospel-Ministry, and Ministers are nothing without Christ. So then neither is he that planteth any thing, 1 Cor. 3.7 neither he that watereth, but God that giveth the Increase. 15. He is all in all in every Ordinance. First; In Baptism. 1. This Ordinance shows forth Christ's Death. 2. It holds forth his Burial: We are buried with Christ in Baptism. 3. It holds forth his Resurrection, Rom. 6. take Christ away, and what signifies Baptism? Secondly; In the Lord's-Supper, Christ is all in all. 1. It holds forth, that his Body was broken, and his Blood was shed. 2. It shows his Love to us, and his Suffering for us. Thirdly; In Prayer Christ is all in all. 1. We must ask in his Name. 2. By the help of his Spirit. 3. 'Tis he that presents and makes our Prayers acceptable to God. 4. What is Prayer, or any Duty Saints can perform, if they meet not with him in it, and if it be not done to his Glory? An Ordinance without Christ, is but as a Cabinet without a Jewel, or a Shell without the Kernel. 16. Again, Christ is (as one saith) all from the Father, all to the Father, and all with the Father. (1.) All from the Father: I am come that ye might have Life, (Life here, and Life hereafter, Joh. 10.10 ) and that ye might have it more abundantly. The Life of Grace, and of Glory, they are by Christ. (2.) Christ is all to the Father: I am [the] Way, [the] Truth, and [the] Life. Every Word here hath its Article in the Greek: Joh. 14.6. No Man cometh to the Father, but by me. Christ is the Way wherein, the Truth whereby, and the Life whereunto we walk: Christ is the Way without Error, the Truth without Falsehood, and the Life without Death. Truth lies between Way and Life, as if the Way to Life were through Truth. (3.) Christ is all with the Father: I know thou hearest me always. Christ hath God's Ear at all times. He is the Object of the Father's Delight: This is my beloved Son, in whom I acquiesce; so the Greek: It is an emphatical Word, and signifieth an infinite Affection. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3.17. 17. Christ is all in all in respect of Merit: He hath merited all for us, and conveys all to us. As we have all propter Christum, so we receive all we have per Christum, through Christ. He is not only the Fountain, but the Medium or Conduit-Pipe. 18. Christ is all in all, or the Sum of the whole Gospel; all the Good here, or the promised Good we shall receive hereafter, is through him; he is virtually every thing unto us, in every Condition. (1.) Art thou sick? Christ is thy Physician, and thy Physic too. (2.) Art thou poor? Christ is thy Riches. (3.) Art thou weary? Christ is thy Rest: I will give you Rest. (4.) Art thou in Trouble? Mat. 11.28, 29. Christ is thy Peace: This Man shall be our Peace, when the Assyrian comes into our Land. (5.) Art thou a Stranger? He is thy Way, and the End of thy Journey. (6.) Art thou despised and contemned by Men? Christ is thy Honour: To you that believe he is precious; in the Greek, He is an Honour. Quest. Who is he that makes Christ his All? Answ. 1. He makes Christ his All, that owns him, believes in him, obeys, worships, and adores him, as God over all, Rom. ●●. 5. 2. He that loves him above all. 3. He that denies himself of and forsakes all for Jesus Christ's sake, and follows him. 4. He that aims at Christ, and exalts him in all he is, hath, doth, or undergoeth: Yea, doubtless I account all things but Loss, for the excellency of the Knowledge of Jesus Christ my Lord, for whom I have suffered the Loss of all things, Phil. 3.8. Gal. 2.20. and do account them but Dung, that I may win Christ. 5. He makes Christ his all, that wholly lives by him, for him, and to him. 6. He makes Christ his all, who cannot be satisfied with any thing this World affords, or can afford, without him. 7. The Man that makes Christ his all, will not take any of his Right and Honour from him; he will not diminish his Glory, or ascribe that to the Creature which belongs to Christ. 8. He that makes Christ his all, will not be contented in any Ordinance or Duty, if he have not his influencing, quickening, and comforting Presence. 9 He makes Christ his all, who, when it comes in competition, will let all go, even his own Life, before he will part with him. 10. He that makes Christ his all, likes and loves him in all: He loves not the Saints chiefly because they are of his Opinion in every thing, but for that of Christ he sees in them. 11. He makes Christ his all, that longs above all things to be like him, and to have his Image implanted in his Heart. Quest. Why doth a true Christian make Christ his All? 1. Because he is God over all; it were a Sin thus to exalt him, were he not God. 2. Because he hath a Name given him above all, above every Name: Rom. 9TH. Phil. 2.9, 10. At the Name of Jesus every Knee shall bow, etc. 3. Because Christ hath suffered and done all those things for us, which we should have done and suffered. 4. Because a Believer sees himself unable to do any thing without him. 5. Because he is made of God all in all things to them. 6. Because nothing is of any worth in a Saints eye, without Christ. 7. Because in having Christ, he hath all. Application. IS Christ all? then this reproves them that esteem of any thing here in this World above him. 1. It reproves such as esteem the Pleasures, Honours, and Profits of the World above him. 2. It reproves, and may eternally shame them that esteem of their Sins, and base Hellish Lusts, more than him. Many will adventure the Loss of Christ, rather than forego their evil Courses. 3. It reproves them that esteem and exalt Christ in some things only; he is not all in all to them. 4. How then doth it reprove them that make Christ nothing at all, who wholly cast him away, and build their Hopes of Salvation upon another Foundation? Secondly; Be advised from hence, whosoever thou art, to make Jesus Christ thy All. Motives. 1. Thou hast nothing that will stand thee in any stead, till Christ be thy all. 2. If thou hast not Christ to be thy all, thy Knowledge and Profession of him will not prove to be worth any thing at last. 3. If thou hast not Christ for thy all, when Death comes, what will become of that thou hast? Thou wilt then have nothing. Quest. How shall a Person come to have Christ to be his All? Answ. 1. He must let all his Sins 〈◊〉 2. He must let all Consulting with Flesh and Blood go. 3. He must let all his own Righteousness go, so as not to rest and depend upon it for Salvation. Thirdly; This affords much Comfort to the Godly. 1. Is Christ thy All? Thou hast a great All; what can there be more? Thou mayest say with Jacob, I have enough; the word is, all. 2. Thou canst never lose thy All, because thou canst not lose thy Christ. 3. Thou canst never be undone, though thou losest all thou hast in this World for Christ's sake, because to thee Christ is All, and in All. THE Third HEAD OF Metaphors, Allegories, and Similes, With other borrowed Terms, Respecting the HOLY SPIRIT, OR, THE Third Person of the Blessed Trinity. The Holy-Ghost a Comforter. John 14.16. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever. Vers. 26. But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, etc. THE Comforter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, o●● the Advocate: He shall give you another Comforter. The Word [Paracle●●] in the Greek comes from a Word of a large Signification, and consequently may be rendered Advoca●●e, Exhorter, or Comforter. METAPHOR. A Comforter implies one or more to be in Trouble and Dis●●ress, or attended with Sorrow and Affliction: A Man that is not in any Trouble, stands not in need of a Comforter. II. It implies or holds forth, that those who are troubled, and in a sorrowful condition, are capable of Relief and Succour. III. Comforter is a Name or Appellation belonging to a Person, or a personal Appellation. IV. A choice and true Comforter takes care to come unto a Person he loveth, at the greatest time of need, when he is most cast down and discomforted. Thus the Jews came to Mary, to comfort her, when they heard that her Brother Lazarus was dead; and Job's Friends, when he was in the depth of Sorrow, came to comfort him. V. A Comforter imports a Person able and willing to comfort and relieve such as are in a sorrowful, mournful, and afflicted condition. VI A faithful Comforter manifesteth much Love and Tenderness to his oppressed and afflicted Friend; particularly, 1. In coming to him. 2. In supplying the Want he sustains of those things he is deprived of. VII. A wise Comforter uses many and weighty Arguments to infuse Comfort into a distressed and disconsolate Soul: 'tis not enough to come and give a bare Visit and look upon a Friend, but to take apt and suitable Words and Motives to do it. VIII. A Comforter sympathizes with him he comes to visit, to comfort him in his Grief and Trouble. Job's Friends lifted up their Voice, Job 2.12, 13. and wept, and they rend every one his Mantle, and sprinkled Dust upon their Heads: So they sat down with him upon the Ground seven days, and seven nights, etc. IX. A true Comforter will intercede to others, (to administer, support and relief) in whose power it is to succour, as well as himself. X. A true Comforter will search into a Persons State and Condition, to know how it is with him, that thereby he may the better understand how to speak a word of Comfort to him. XI A Comforter sometimes is slighted, by the Person or Persons he comes to visit, and administers Succour unto, and all his good and sweet Advice is not regarded for a time. XII. A Comforter many times keeps his Friends from utter despondency, and wonderfully revives and consolates his Soul, and thereby makes Sighing and Heaviness to fly away. Job 16.5. The moving of my Lips should assuage your Grief, etc. XIII. A faithful and true Comforter will not only give his distressed and disconsolate Friend a Visit, but if he sees there is need of it, will make his Abode, even stay with him many days; Job's Friends did so. XIV. A good faithful Comforter is highly esteemed and greatly beloved by his Friend, especially when the worth of him is known, or he is sensible of the Profit and much good rejected by him. XV. A faithful Comforter will deal plainly with his Friend, and not speak Peace and Comfort when he knows there is not just and good reason so to do, but will reprove sometimes also if he finds cause for it. Parallel. THe Saints and People of God are in this World attended with manifold Troubles▪ Afflictions, and Sorrows: Many are the Afflictions of the Righteous; for all the day long have I been plagued, Psal. 73.14 and chastened every morning▪ Verily, verily, I say unto you, that ye shall weep and lament, Joh. 16. 2●● but the World shall rejoice; and ye shall be sorrowful, but your Sorrow shall be turned into Joy. II. The Disciples of Christ, though they mourn here, or are in a sorrowful State, upon many considerations, yet they are capable of Comfort, and fit Subjects of it: They are not such as u●●terly refuse, or are unable to receive Relief and Comfort. Such as have committed the unpardonable Sin, or are already in Hell, are uncapable of receiving true Peace and Comfort; but so it is not with God's People: Whatever their State and Condition is, it admits of Relief, though through Satan's Temptations they are sometimes backward to take hold of it. III. The holy Spirit is a Divine Person; he is placed in the same Rank and Order, without any Note of Difference or Distinction, as to a distinct Interest, in the Divine Nature, with the other Divine Persons: Mat. 28.19 Joh. 15.7. Baptising them in the Name of the Father, and of the Son, and of the Holy-Ghost. There are three that bear Record in Heaven, the Father, the Son, and the Spirit; and these three are one. 2. He hath also the Names proper to a Divine Person only, for he is called God: Acts 5.3, 4 Why hast thou lied unto the Holy-Ghost? Thou hast not lied unto Man, but unto God. 3. He hath personal Propertie●● assigned him, viz. a Will, He divideth to every Man severally as he will; and an Understanding: The Spirit searcheth all things, yea, the deep things of God. 4. He is voluntary Author of Divine Properties; he of old cherished the Creation, he form and garnished the Heavens; he inspired, acted, and spoke in and by the Apostles. 5. The same regard is to be had to him in Faith, Worship, and Obedience, as unto the Persons of the Father and the Son; for our being baptised in his Name, is our solemn Engagement to believe in him, yield obedience to him, and worship him, as it puts the same Obligation upon us to the Father and Son. IV. So the holy Spirit comes unto a gracious Person in the time of greatest Need, when he is most dejected and discomforted, whether it be under Temptation, Affliction, or Persecution, for Christ's sake. Hence the Apostle saith▪ When we came into Macedonia, 2 Cor. 7.7 our Flesh had no Rest, but we were troubled on every side; without were Fightings, and within were Fears: Nevertheless, God that comforteth those that are cast down, comforted us, etc. I will not leave you comfortless, I will come unto you. Jo●●. V. The holy Spirit is able and willing at all times to comfort sincere Christians in their Afflictions. Such is the Power, Ability, and Efficacy of the Spirit upon this account, th●●t 'tis more c●●pable and able to comfort Believers, than the bare bodily Presence of the Lord Jes●● is able to do: Nevertheless, I tell you the Truth, it is expedient for you that I go away, Joh. 16.7. pray mind the Reason our Saviour gives of it: For if I go not, the Comforter will not come unto you; but if I depart, I will send him. VI The holy Spirit doth manifest much Love and Tenderness to Believers, which appears, 1. In his coming to them that are poor and contemptible in the eyes of the World. 2. By making up the Want of Christ's bodily Presence. 3. In bearing Repulses from them; how often hath the Spirit been slighted, and his Motions rejected, instead of being friendly entertained, when in Love he comes to them. VII. The Holy Spirit doth not only come and give poor Believers a bare Visit in their Distresses, but also uses fit and suitable ways and means to comfort and support their Souls, He shall bring all things unto your Remembrance that I have spoken unto you; Joh. 14.26 Joh. 16. ●●5 He shall take of mine and shall sh●●w it unto you, and he shall show you things to come▪ etc. The Spirit usually comforteth Believers in and under their Sorrows and Afflictions. (1.) By showing them whatsoever Christ hath done and suffered for them. (2.) By opening and applying the gracious Promises of Christ unto them, he shall bring whatsoever I have said to your Remembrance. (3.) By sealing up Christ's Love unto them; As many as I love, I rebuke and chasten. 'Tis no sign they are hated by Christ, or not in his Love and Affection, that they are chastised and so often under this and the other exercise of Affliction; and this the Spirit labours either by his Word, or Ministers, and other ways to convince them of. (4.) By showing from the Word that the like Afflictions, if not greater, many of God's Children have met with before them, or are now under, knowing that the same Afflictions are accomplished in your Brethren that are in the World; what are thy Sorrows, saith the Spirit, to those that holy Job and many of the Blessed Martyrs met with? (5.) By showing them the Design and gracious End of God in all his Dispensations and Afflictions; he doth it not simply for his own Pleasure as an Act of Sovereignty, But for our Profit, that we might be partakers of his Holiness. This is the fruit of all, Heb. 12. the taking away of your Sins, 'tis for the trial of your Graces, saith the Spirit. Job 23. When he hath tried me, I shall come forth as Gold. 'Tis to convince the Devil and wicked Men, that you are sincere and upright Ones, and do not follow Christ for Loaves. Doth Job (saith Satan) fear God for nought. But put forth thine hand now, Job 19. 1ST and touch all that he hath, and he will curse thee to thy Face. God, saith the Spirit, hath brought this and the other Trouble upon thee, to clear thy Innocency, and to show that Satan is a Liar. (6.) By showing them that all their Afflictions are but short lived, that they will soon be over, they will last but for a Moment. (7.) That they will add to their Advantage here and hereafter. Our light Affliction which is but for a Moment, worketh for us a far more exceeding and eternal weight of Glory. 2 Cor. 4. 1ST 'Tis, saith the Spirit, to show forth the excellent nature of true Grace; Faith, Love, and Patience never shine forth in their proper Lustre and Glory, until they come under exercise. The trial of your Faith is much more precious than Gold that perisheth, 1 Pet. 1.7. though it be tried with Fire. And it will hereby be found unto Praise, Honour and Glory at the appearing of Jesus Christ. (8.) 〈◊〉 spirit comforteth Believers, by showing them that all their Sorrows will in a little 〈◊〉 be turned into Gladness. Now ye are sorrowful, but I will see you again, and your Hear●● shall rejoice, and your Joy no Man taketh away from you. Ye shall be sorrowful, but you 〈…〉 shall be turned into Joy. Those that go forth weeping, bearing precious Seed, shall doubtless come again rejoicing, bringing their Sheaves with them. Isa. 61.2, 3▪ God will give unto them (saith the Spirit) that mourn in Zion, Beauty for Ashes, the Oil of Joy for Mourning, the Garments of Praise for the Spirit of Heaviness, that they may be called Trees of Righteousness, the planting of the Lord, that he ma●● 〈◊〉 glorified. (9) The Spirit comforteth by showing Believers that all their Sorrows 〈…〉 in this World, the wicked have all their sweet things here, and the godly have their bitter things here; but as the wicked shall have nothing but bitter hereafter, so the godly shall have nothing but sweet hereafter. Son, remember that thou in thy life time, Luk. 16. receivedst thy good things, and likewise Lazarus evil things, but now he is comforted, and thou art tormented. (10.) The Spirit comforteth by convincing Believers, that God doth not punish them as their Sins do deserve; He hath visited thee little or nothing (saith Elibu) so the Word will bear it▪ The least Mercy is more than we deserve, He hath not dealt with us after our Sins, nor rewarded us according ●●o our Iniquitie●●. VIII. The holy Spirit sympathizes with every gracious Soul in their Distresses and Troubles (according as God in his Word speaks to our Capacities,) In all their Afflictions he was afflicted; his Soul was grieved for Israel. And in that of the eighth Chapter to the Romans, the Spirit particularly is said to sigh and groan after such a sort that cannot be uttered▪ Rome 8.26 and hence the Apostle exhorts the Saints not to grieve the holy Spirit of God, Eph. 4.30. whereby they are sealed to the day of Redemption. IX. Likewise the holy Spirit also helps our Infirmities; Rom. 8.26, 27. for we know not what to pray for as we ought: But the Spirit itself maketh Intercession for us with Groans, which cannot be uttered. And he that searcheth the Hearts knoweth what is the mind of the Spirit, because he maketh Intercession for the Saints, according to the Will of God. Rom. 8.26, 27. Hence the word Advocate or Comforter. X. The holy Spirit searches the Heart and Reins of every Soul he comes to comfort, Psal. 239.23. Jer. 17.10. Rom. 8.27.26. 1 Cor. 2.10. to discover the State and Condition of a Person to him; David cries out, Search me, O God, and know my Heart, etc. I the Lord search the Heart, etc. He that searches the Heart, etc. The Spirit searches all things, etc. XI. So the holy Spirit is sometimes slighted and grieved, Eph. 4.30. through the Power of Temptation, by a Believer, and his sweet and heavenly Advice is not minded, nor followed as it ought to be, but all Comfort is rejected for a time, but afterwards (though sometimes long first,) the Soul with Joy takes hold of it. XII. The Holy Spirit keeps the Heart of a Believer from utter Despondency, and greatly revives and consolates him; hence the Apostle saith, 2 Thes. 2.16. God hath given us everlasting Consolation, and good hope through Grace; we are troubled on every side, but not in Distress, 2 Cor. 4.8. we are perplexed but not in despair. I have seen his ways and will heal him also and restore Comforts to him, etc. Isa ●●7. 18. XIII. The holy Spirit knows there is an absolute necessity for him not only to give the Saints a Visit and immediately be gone, but also to abide with them always, for they cannot be without his glorious Presence one Moment: It's true sometimes they may be without his eminent comforting Presence, which causes the Church to cry, Lam. 1. 1ST. the Comforter that should relieve my Soul is far from me, yet his supporting Presence is ever with them. I will pray the Father, and he shall send you another Comforter, that he may abide with you for ever, even the Spirit of Truth, etc. and he is said to dwell in us, and to make his Abode with us. But if the Spirit of him that raised Jesus from the Dead, dwell in you, he that raised up Christ from the Dead, shall also quicken your mortal Bodies by his Spirit that dwelleth in you. XIV. The Holy Spirit is exceedingly prized, and much beloved by every godly Man, but more especially when they find by Experience the great Worth of him, and the great Good and Profit they receive by his means. XV. The Holy Spirit deals faithfully with every Man, he will not speak Peace to any Person but to those to whom it doth belong, nor at a time when the Soul is fallen into any Sin, or under some great Temptation to sin, but will at such times rather rebuke and reprove them. The Spirit is first, a Spirit of burning, and then a Spirit of Consolation: the humble sincere and broken-hearted Ones he comforts and revives. METAPHOR. ANother Comforter, though wise and very compassionate, and every way capable to speak Words to a disconsolate Person, yet finds sometimes the Condition of his Friend to be such, that all he can say and do will not take place, nor administer present Relief to him, but after all, remains very sad and disconsolate. II. Another Comforter many times misses the Case of a poor, afflicted Person, and thereby cannot accomplish the Work; this did Job's Comforters, they mistook his Case, whereby they proved miserable Comforters to him. III. Other Comforters are many times wearied out, and leave their Friends in the midst of their Sorrow. IV. Another Comforter may be absent, nay, at a great distance when his poor distressed Friend stands in most need of him; besides, he can visit but a few Persons at one and the same time, and cannot be at above one Place at once. V. Other Comforters can speak to the Ear, but scarce able to reach the Heart; Spira had many words of Comfort spoke to his Ear, but they could not speak to his Heart. Disparity. THe Holy Spirit sometimes finds gracious Persons very much disturbed and cast down under heavy Pressures of Affliction, and that no other can comfort him; yet when he comes to a Resolution to relieve, and refresh and comfort him, all his Sorrow, Temptations and Disquietments fly away. Let a Saint be never so sad, if the Spirit sees it is a fit time to speak Peace and Comfort to him, he doth it effectually. If he speak Peace, who can cause Sorrow? For I have satiated the weary Soul, and I have replenished every sorrowful Soul. Jer. 31.25. II. But the Holy Spirit never doth, nor can mistake any Person's Condition. Being God, he knows, and is the Searcher of the Heart; all things lie naked and open to his Eyes. The Spirit searcheth all things, yea the deep things of God. III. But the Holy Spirit cannot be wearied nor tired out. The Creator of the Ends of the Earth fainteth not, there is no searching of his Understanding. Isa 40.28. IU. But the Holy Ghost is omnipresent. Whither shall I go from thy Spirit? Psal. 138▪ 7. or, whither I shall fly from thy Presence? He is always near, and at hand, and needs none to bring him News how it goes with any Person. Being the Omniscient God, He can visit Thousands, and ten Thousands at one and the same time; is every where, not circumscribed nor limited to Place. V. The Spirit can speak to the Heart of a poor Sinner. I will (saith God) allure her, and bring her into the Wilderness, and speak comfortable Words unto her. Host 2.4. In the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, loquar super Cor, or, ad Cor ejus, I will speak to her Heart. In this the Holy Spirit infinitely excels all othery Comforters, he can in a moment cause all Sorrow to cease, by speaking to the Heart. Inferences. WE may infer from hence, the great Love of Christ to his own People, he will not leave them comfortless, nor send one to them that is not able to speak Peace, or administer true Comfort and Consolation to their Souls. II. It should teach us in our trouble, to cry for the Holy Comforter to come unto us. III. It reproves such, who deny the Holy Ghost to be God, and a Divine Person▪ this being an Appellation that properly belongs to a distinct Person. IV. Let us take heed we never grieve the Holy Spirit, who is such a choice and blessed Friend to us. V. It may also caution every Soul against receiving Comfort, when God by the Spirit speaks it not to then. 1. The Holy Spirit speaks not Comfort to any unconverted Soul, who love, and live in their Sins, but rather Terror. 2. The Holy Spirit speaks not Comfort to carnal and loose Professors, and Hypocrites in the Church, Mat. 25.3. Isa. 33.14. that have Lamps and no Oil, the Name of Christ upon them, but not his Nature in them; much Knowledge, but want Charity: Fearfulness will (saith the Spirit) surprise the Hypocrite. 3. The Spirit speaks no Comfort to an Apostate and Backslider in Heart and Life; he tells them, They shall be filled with their own ways, and led aside with the Workers of Iniquity. Psal. 125.5 4. The Spirit speaks no Comfort to the moralised Person, who wholly rests upon his own Righteousness, and sees no need of a Saviour, nor of the Righteousness of God, which is by Faith in Jesus Christ. 5. The Spirit speaks no Comfort to Persecutors and Murderers of the Godly,— to cursed Plotters and Haters of the true Religion, and Lovers of Idolatry; such that worship the Beast, and are Followers of the Romish Church, or Upholders of the same: They (the Spirit saith) shall drink of the Wrath of God, and be tormented with Fire and Brimstone for ever and ever. Rev. 14.9, 10, 11. But the Spirit speaks comfort to all true penitent ones; to such, who though they have been great Sinners, yet now loath themselves in a true and thorough sense thereof, and forsake it. 1. To those who do believe and wholly rely upon Jesus Christ for Life and Salvation. 2. To those who desire to be holy as well as happy, to have their Sins mortified as well as pardoned, to be sanctified as well as saved, to live to God here as well as to live with God hereafter. 3. To such who are universal in their obedience, that take up their Cross and follow the Lamb whithersoever he goeth. 4. To such that obey the Precepts of God, as well as believe the Promises. 5. In a word, To all sincere and upright ones. Quest. How doth the Spirit speak Comfort to the Souls of Men? Answ. 1. Usually by bringing Christ's Word and Promises to their remembrance. 2. By using many Arguments, some of which I have hinted at already. 3. By his shining Influences, sweet and comfortable Operations upon the Soul. 4. By sealing up Christ's Love, and giving good hope and assurance of Eternal Life unto them. The Spirit compared to the Wind. Cant. 4.16. Awake, O Northwind; and come, thou South, and blow upon my Garden, etc. Joh. 3.8. The Wind bloweth where it listeth, and thou hearest the Sound thereof, but canst not tell whence it cometh, etc. Acts 2.2. And suddenly there came a Sound from Heaven, as of a rushing mighty Wind, and it filled all the House where they were sitting, etc. THe Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which comes from a Verb that signifies to breath, or to blow) signifies sometimes Air, sometimes Wind, and sometimes a Spirit. The several Metaphorical Notations of Wind may be read in our Philologia Sacra, p. 116. to which we refer you. Sometimes it denotes things that are vain, light, and empty; as Eccles. 5.16. Host 12.1. etc. In the Texts cited, by an express Similitude it is compared to the Holy Spirit, as you may see in the following Parallel. METAPHOR. THe Wind is invisible; no Man ever saw it, nor is the way of it known; it passeth the Skill of Man, Joh. 3.8. to find out from whence it cometh, and whither it goeth. II. The Wind blows at God's Command; He is said to hold the Wind in his Fist. III. The Wind has a purging quality in it; it cleanseth and purifieth the Air, which otherwise would be hurtful and prejudicial to Man; it drives away those ill Vapours and Stinks that arise from the Earth. IV. The Wind hath a cooling Property; how much do People in hot Countries desire to have the Wind blow, to lay the Extremity of Heat? V. The Wind hath a clearing quality, dispersing Clouds, and causing Serenity, expelling all Mists and Fogs which darken the Air. VI The South Wind, as Naturalists observe, is of a thawing quality, which Experience ofttimes shows to be true. VII. The Wind is of a searching quality; it finds out the most hidden Places, it passes through the most private Corners, and undiscernible Crannies. See Pliny, lib. 2. cap. 19 VIII. The Wind (Naturalists ob●●erve) has also a drying and ripening Property; it dries up filthy and unclean Places, that are not passable, and helps to ripen things for Harvest. IX. The Motions of the Wind are various; sometimes it blows one way, and sometimes another; when it blows on high in one part of the Kingdom, it is low, or hardly blows at all in another part: It's several Motions also have various Effects and Properties. X. The Wind blows freely where it lists; we cannot command the Wind to blow when▪ and how we would. XI. The Wind blows and worketh sometimes powerfully, strongly, and irresistibly; it hath a mighty force in it, bearing down all that stands in its way; it turns up the Cedars of Lebanon, rends the Mountains, and breaks Rocks in pieces. XII. The Winds many times by their blowing cause Rain, by dissolving the Clouds. XIII. Men observe or take good notice of the blowing of the Wind, and by certain Signs, viz. by beholding the Clouds, Vanes, etc. they know which way it blows. XIV. The Wind, Naturalists observe, causes some Flowers to wither, and hang down their Heads. XV. The Wind, though it be invisible, and cannot be seen, yet it may be heard, and its Effects are seen, and its Influences evidently felt and experienced by all. XVI. The Wind cherishes, and causes Plants and Grass to grow and thrive; as 'tis observed by some, that nothing will grow and thrive without it. 'Tis thought, that the Roots of Things being moved by the Wind, it causes them to root the more, making the Ground to give way unto them, by which means they take the faster hold. XVII. The Wind is useful for Navigation, to carry a Ship from one Port unto another; for if the Wind does not blow, they are becalmed; nor can they sail at all without it. XVIII. The Wind is very profitable to fan or winnow Wheat, to sever the Chaff or light Seed from the good Corn or Grain. XIX. The Wind rises high, and blows powerfully; sometimes it riseth on a sudden, and at other times gradually. XX. Naturalists tell us, that an Earthquake is occasioned by the Wind; See Pliny; also Speculum Mundi, p. 173. certain Exhalations (or Wind) being got into the Earth, shake it. Parallel. THe holy Spirit is invisible, and works invisibly; none of the Ways and Operations thereof can be perceived or seen by mortal Eyes: Neither doth the natural Man understand the things of the Spirit, 1 Cor. 2.14. nor can he. The Workings and Operations thereof are of a hidden and mysterious Nature, hardly to be found out by the Godly themselves. II. The Operations of the Spirit are from God; 'tis He that causes or commands the Spiritual Winds to blow upon the Souls of Men and Women. III. The holy Spirit cleanseth the Soul of a Sinner, purging out all those hurtful Fumes, that arise from the inward Corruption of the Heart; it expels and works out Deadness and Indisposedness to Good, and removes those things that cause a Man to be unsavoury in his Place and Generation, and which indeed makes him not to savour of the things of God. IV. The Spirit also is of a cooling nature, which abates the burning Lust of Concupiscence, and the scorching of Satan's fiery Darts and Temptations, Eph. 6.16. (as is further opened in the Metaphor of Water.) How comfortable is it in time of Temptation, to have the Wind of the Spirit blow upon the Soul? the Desire after Evil is presently allayed thereby. V. The holy Spirit disperseth the Clouds of Ignorance and Darkness in the Understanding, Eph. 1.18. and drives away those Mists of Temptation, which cause Men to lose their way, and by its powerful Influence makes fair Wether in the Soul. VI The holy Spirit melts or thaws the cold and frozen Heart of a Sinner. The Hearts of Men are naturally congealed, like Ice, hard and obdurate; but no sooner doth the Spirit come to blow upon it, but this hardness thaws and dissolves into a Flood of Tears. Acts▪ 2.36, 37. VII. The Holy Spirit tries the Heart and Reins, and finds out the very Thoughts of Men; 'tis said, to search all things, yea, the deep things of God; 1 Cor. 2.10. Heb. 4. 1ST. It pierceth even to dividing asunder of Soul and Spirit, Joints and Marrow, and is a Discerner of the Thoughts and Intents of the Heart. VIII. The Spirit dries up the filthy Issue of our sinful Humours, which makes our way to Heaven very hard and difficult; and also ripens us (like Wheat) for the Lord's Harvest. 'Tis by the Influence of the Spirit, that we are made meet for the Inheritance of the Saints in Light. Col. 1. 1ST. IX. The Spirit moves and operates variously; sometimes it blows upon one People, and sometimes upon another; sometimes upon one Church it blows powerfully, when upon another at that time its Operations are hardly discernible. Again, sometimes the North Wind of the Spirit blows, which is sharp, cold, and nipping, (Rebukes and Reproofs of the Spirit, and Afflictions, are like the blowing of the North Wind) which tends to kill the Weeds and Worms of our Corruptions. And then again, at another time the South Wind blows, which is warm, See Garden. comfortable, and refreshing; Peace, inward Joy, and Consolation of the Spirit, are signified thereby, as the Learned observe. X. The Spirit of God is a free Agent; it moves, blows, and operates as it pleaseth; 'tis not at our Command. But all these things worketh the one and the same Spirit, 1 Cor. 12▪ 11. dividing to every one severally as he will. XI. The holy Spirit is powerful in its Operations, there is no standing before it. It brings down and levels all high, mighty, lofty, and towering Thoughts of Men; when in good earnest it begins to work upon the Heart, no Opposition that is made against it is able to stand. Tho Satan, and evil Relations, may endeavour to obstruct its workings, and hinder the Soul in its Purposes and Resolutions Heavenwards; yet nothing is effectual to impede the powerful Influences of the Spirit, and Grace of God; Mountains of Sin and Opposition are broken in pieces by it. When it once blows briskly upon the Soul, it presently cries out, Lord, what wouldst thou have me to do? Immediately, saith Saul, I conferred not with Flesh and Blood. Gal. 1.16. XII. The Spirit dissolving the Clouds of Iniquity, waters the Heart with Tears of Repentance and Godly Sorrow. XIII. The Blowing or Operations of the holy Spirit ought carefully to be observed, with the access and recess thereof▪ for a Christian can make no Earnest of the Duties of Religion, unless these Wind's blow. Moreover, there are certain Signs, whereby a Man may know which way the Spirit blows. 1. If the Desires of the Soul are after God and Holiness, it is one sign the Wind is in a right Point. 2. If the Understanding be enlightened, and Clouds of Ignorance scattered, the Affections changed, so that heavenly Objects are principally delighted in; if the Will is brought to yield, and readily to submit to the Will of God, the Spirit blows the right way. 3. If a Man leaves his old and evil Courses and Company; if that which was once pleasant to him, is now become grievous to him; if his Discourse be savoury, and his Life holy, you may know which way the Wind blows: They that are after the Spirit, do mind the things of the Spirit. Rom. 8.5. 4. If there be new Habits wrought in the Soul, so that although a Man may sometimes be obstructed in his way, and hindered in his course Heaven-ward, yet immediately, as it were by a natural or divine Instinct, he falls into his former Way and Course of Grace and Holiness again; 'tis a sign which way the Wind blows. You know the Wind is sometimes obstructed or stopped in its usual course, by Houses or Trees, etc. so that you can hardly discern by Vanes or Smoke, etc. which way it is; so it may be with a Christian. Besides, sometimes you can scarcely perceive any Wind to blow at all, no more can you the Operations of the Spirit. XIV. The Spirit of God blowing upon the Soul of a Sinner, causes his Pride and external Glory to fade away, which is compared to the Flower of the Field. The Rod hath blossomed. Pride hath budded. All Flesh is Grass, Ezek. 7.10 Isa. 40.6, 7. and the Goodliness thereof is as the Flower of the Field: The Grass withereth, the Flower fadeth, because the Spirit of the Lord bloweth upon it. XV. The holy Spirit, though it be invisible, and its Operations mysterious, and not to be discerned by many Men; yet they may see and hear the Effects of it, they may perceive what Alteration and Changes it makes in this and that Man: such as were very vicious and ungodly, are by the Workings of the Spirit form into another likeness, and become pious, and truly religious; that Tongue that was wont to blaspheme God, they now hear to praise and admire him, etc. And Believers themselves clearly feel and experience the blessed Effects and Operations thereof in their own Souls. XVI. The Spirit of God causes the Saints to grow in Grace, and in the Knowledge of our Lord Jesus Christ. The Spirit moves upon the Affections, and every other Faculty of the Heart, and by that means causes the Seed of Grace to take the deeper Root. The Ground or Spirit of a Christian must be broken, and loosened from the World, and from the Love of sensual things more and more, by the Wind of the Spirit, or he will not be fruitful in Grace and good Works. XVII. Unless the Spirit blows upon the Soul, or upon the Church, they lie becalmed, and cannot sail towards the Haven of eternal Happiness; no Duty or Service, performed in public or private, can avail any thing; we get not a Bit of Ground, nor any real Advantage by them, unless they are performed by the Help and Influence of the Spirit: God is a Spirit, Joh. 4.24. and they that worship him must worship him in Spirit and in Truth. XVIII. The holy Spirit winnows and fans God's People, who are compared to Wheat and good Grain. 'Tis said of Christ, His Fan is in his Hand, Mat. 3.12. and he will throughly purge his Floor. How doth Christ fan and purge his People, but by his Word and Spirit? 'tis that which cleanses and makes them pure from the Dross and Pollutions of Sin and Wickedness, as the Apostle observes, 1 Cor. 6.11. XIX. The Spirit of God sometimes comes on a sudden upon a Soul, and by its powerful Operation, in a short space makes a great and wonderful Change; as appears in the Case of Saul: but at other times it riseth and worketh upon some men's Hearts gradually. XX. The holy Spirit, when it gets into the Heart of a Man, by its powerful Operation it makes him tremble, and shakes him to pieces, as it were, causing strange, though glorious Workings in the inward Man. This he doth by setting the Evil of Sin before his Eyes, and his woeful Condition thereby. A Man never trembles as he should, till the Spirit enters into him. Saul was taken with such a trembling, when the Spirit entered into him, and began to work, that he could not stand upon his Feet. METAPHOR. SOme Winds are sent in Judgement, to destroy and overthrow; which many times blow down Houses and Trees, and make great Desolation: witness that prodigious Wind in the Year 1661. II. Some Winds are of a blasting Nature, and cause the Fruit to fall before it be ripe. III. There hath been a Wind, in which the Lord hath not appeared. 1 King. 19.11. IV. Some Winds are compared to Words, and Speeches of one that is desperate. V. Sometimes Wind is made use of to set forth that which is vain and empty. Prov. 11.19. VI Some Winds are without Rain. Whoso boasteth himself of a false Gift, Prov. 25.14. is like Clouds and Wind without Water. VII. If some Winds be observed, Men must not plow, nor sow their Seed: He that observeth the Wind, Eccles. 11.4. shall not sow; and he that regardeth the Clouds, shall not reap. VIII. Man's Iniquity is compared unto the Wind. Disparity. BUt the Spirit being the great Promise of the Father, and the Fruit and Effect of Christ's Ascension, is sent in Mercy to strengthen and establish, and is so far from destroying or overthrowing, Eph. 3.17. as that it causeth the Church in general▪ or a Christian in particular, to take the more firm Root, and stand the faster. Col. 2.7. II. But the Spirit, as compared to the North and South Winds, ripeneth a Christian in Grace, Cant. 4. ult. Psal. 84. 1ST and causeth the Spices thereof to flow forth: Grace ripeneth and fitteth for Glory. III. But there is no greater Demonstration of the Lord's presence with his People, or with a Soul, than by the Indwelling of his Spirit: Joh. 14.17 Mat. 18.20. Where two or three are gathered together in my Name, there am I, saith Christ. IU. But no Man speaking by the Spirit, calleth Jesus accursed. 1 Cor. 12.3 Luk. Men are by the Spirit brought into their right Minds▪ witness the Prodigal. V. But wherever the holy Scriptures make mention of the holy Spirit, it is to set forth Persons and Things, as they are, substantial; Gal. 5.22. neither is there any thing that is more opposite to Lightness or Vanity, than the Work of Grace wrought by the Spirit in the Hearts of Believers. VI But the Wind of the Spirit is always attended with sweet Dews and Showers of Rain, being frequently thereunto compared in Scripture. VII. But whosoever ploweth or soweth, in expectation of a blessed Crop, must observe the Wind of the Spirit, without which his Ploughing and Sowing will be altogether unprofitable, if not Sin. VIII. But contrariwise, there is no Work of the Spirit in the Hearts of Men, but what is directly contrary thereunto, and tends to the mortifying of all Sin and Iniquity whatsoever. Inferences. WE may infer from hence, how hard a thing it is for us to know the Nature of the Work of the Spirit in Regeneration upon another Man's Heart, some of its Operations being so secret and invisible. 2. Let it teach us to pray to God, that he would be pleased to raise this Wind, and cause it to blow briskly upon our Souls and Churches. And let us be contented with that Wind of the Spirit which God sends to blow upon us, whether it be the North Wind of Affliction, Adversity, and Rebuke, or the South Wind of Peace, Joy, and Prosperity, both being absolutely necessary; as we would have the one, so we cannot be without the other. 3. Bless God when you find the Influences of the spiritual Wind upon your own Souls, or upon the Souls of others. 4. Let it be also a Warning to all true Believers, as they would be preserved in their Christian Course, and be kept from being tossed to and fro, and so from the Danger of Rocks and Sands, to take heed in steering their Course, by what Wind they sail, because there are some Winds of Doctrine, that arise from the Sleight of Men, and cunning Craftiness, whereby they lie in wait to deceive; Eph. 4.14. called also divers and strange Doctrines, Heb. 13.9. The Holy-Spirit compared to Fire. 1 Thess. 5.22. Quench not the Spirit. In this Place the Spirit of God, in his Gifts and Operations, is compared to Fire, which is largely opened under the Head of Metaphors that respect the Word, to which we refer you. The Oil of Gladness. Psal. 45.7. Therefore God, thy God hath anointed thee with the Oil of Gladness above thy Fellows. 1 Joh. 2.20, and 27. But ye have an Unction from the holy One, and ye know all things. But the Anointing which ye have received from him, abideth in you; and ye need not that any Man teach you: but, as the same Anointing teacheth you all things, etc. BY a Metaphor called an Anthropopathy, Oil or Anointing is attributed to God, Psal. 45.7. Heb. 1.9. Cant. 1.3. where the Holy Spirit with his Gifts are understood. Which appears by comparing this Place with Isa. 61.1. Acts 10.38. Joh. 3.34. where the Unction of Christ as King and Priest, is treated of. Hence comes the Derivation of the Name of our Saviour, who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnctus, anointed, Joh. 1.25. and 4.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of Eminency. Believers in a measure, are made Partakers of this Unction; who by true Faith, adhere to Christ the chief Head. METAPHOR. OIL is of a softening and mollifying nature, a sovereign good for all hard tumors in the Body. The Prophet complains, Plin. lib. 23. p. 160. that the Sores of Judah were not mollified with Ointment. Isa. 1.6. II. Oil is of an healing nature, the Samaritan poured Oil and Wine into the Man's Wounds who fell among Thiefs. Luk. 10.34 Oil searcheth into the bottom of Wounds. III. Oil, Pliny saith, is contrary to Scorpions, and in a wonderful manner expels dangerous Venom and Poison, that may accidentally be taken into the Body; it secures the Vitals from the penetrating Insinuations thereof, which else would seize upon and destroy them. IV. Oil will hardly, if at all, mingle or incorporate with other liquid things; 'tis observed, put it into what you please, Vening. it will not be kept under, but will get uppermost. V. Oil warmeth, comforteth, and refresheth the Body, Plin. p. 432. it being anointed and bathed therewith. VI Oil cannot be dried up by the heat of Summer, as Water and other liquid things will, it will conserve and maintain its being against the scorching heat of the Sun. VII. Oil according to Pliny, cleareth the Eyesight mightily, and disperseth Mists and Clouds that cause Dimness in the same. VIII. Oil is excellent good to open Obstructions, Plin. lib. 23. p. 162. and help them who cannot breathe freely. IX. Oil is fat a and feeding Substance, 'tis a very nourishing thing ('tis thought) there is nothing more wholesome to the Body of Man. X. Oil eaten with some other things (that have some hurtful Quality,) maketh them very good and nourishing, whilst others who eat them without Oil are surfeited thereby. XI. Oil, Naturalists tells us, is good against Shakes, Tremble, and Convulsions, which many are troubled with, Plin. lib. 23. p. 162. so that on a sudden sometimes they fall down, and foam at Mouth. XII. Oil was made use of under the Law, in cleansing him who had the Plague of the Leprosy. The Priest was to put Oil on the top of his Right Ear, Levit. 14.17, 18. and upon the Thumb of his Right-hand; and the Remnant of it upon his Head. XIII. Oil is used for Lamps, whereby they burn long, and give light to them that are in the House, the use whereof is very well known to all. XIV. Oil hath a beautifying Virtue; the Virgins that were prepared for the Persian King, used Ointments to make them fair, for six months' space they used sweet Odours, and six months' Oil of Mirth. This Oil, Naturalists say, hath a beautifying Quality, and fetcheth Wrinkles out of the Skin. David, speaks of Oil, saying, it makes the Face to shine. XV. There are some Men that cannot endure Oil, they love it not, will not be persuaded to put a little into their Mouths, they are naturally averse to it. XVI. The Joints and Limbs being anointed with some sort of Oil, 'twill very much strengthen them, and make a Man more agile, nimble and fit for Motion. XVII. The Priests, Kings and Prophets under the Law, were anointed with Oil. Parallel. THE Spirit softens a hard Heart, assuageth and brings down those obdurate and hard Swellings of Pride and vain Glory, which naturally are in the Souls of Men and Women, making them willing and pliable to the Will of God. II. The Spirit opens the Heart, and searcheth into every Corner thereof; 'tis said to search all things: There is no Sin nor secret Corruption, but it will find it out; and when it hath softened and mollified the Heart and Conscience, it doth in a gracious manner heal it. III. The Spirit is contrary to Satan that old Serpent, and all the cursed and kill Venom and Poison of Sin, and doth wonderfully expel and purge it out of the Soul, when God is pleased to give a suitable measure thereof; it secureth from the Insinuations of Sin, and 'twill cause a Man to vomit it up by unfeigned Repentance, by which means, the Life of the Soul is preserved: for if by the Operation of the Spirit, Sin is not vomited up, Death will certainly follow. Except ye repent, ye shall all likewise perish. Luk. 13.3. For the Flesh lusteth against the Spirit, and the Spirit against the Flesh, and these are contrary the one to the other. Gal. 5.17. IV. The Spirit of God will never mingle, nor become one with the Flesh; the Spirit is from above, and ever endeavours to be uppermost, in what Heart soever it is, 'twill not be under the command of Sin nor Satan. Walk in the Spirit, and ye shall not fulfil the Lusts of the Flesh. V. The Spirit wonderfully revives, comforteth, Acts 2.3. 1 Thes. 5.19. and infuseth Spiritual Warmth and Heat into the Soul of a Believer, when he is anointed with it; and indeed nothing else will refresh, Rev. 11.11 Joh. 14.19. enliven and warm the inward Man: hence 'tis compared to Fire, and called the Spirit of Life, and blessed Comforter. VI the Spirit cannot be dried up by the heat of Persecution, nor the scorching beams of Satan's Temptations, that will live and abide the same in the Souls of sincere Converts, losing none of its gracious Influences and Operations. And I will pray the Father, and he shall give you another Comforter, that shall abide with you for ever. Joh. 14.16. See Comforter. VII. The Spirit cleareth the Eyes of the Understanding, 'tis called Eyesalve; and from hence the Apostle prayeth for the Ephesians, That the God of our Lord Jesus Christ, the Father of Glory, Eph. 1.17.18. would grant them the Spirit of Wisdom and Revelation in the Knowledge of him, That the Eyes of their Understanding being enlightened, they might know what was the hope of his calling, etc. Clouds and Mists of Darkness are upon the Eyes of all that have not received the Spirit, so that they cannot behold things a far off. VIII. The Spirit of God is the only Remedy for all Obstructions of the inward Man, those that scarce breath or pray at all, by receiving a measure of the Spirit, breath out freely their desire to Almighty God: Likewise the Spirit helpeth our Infirmities: Rom. 8.26. for we know not what we should pray for as we ought, but the Spirit maketh Intercession, etc. No Man can say Jesus is Lord, but by the Holy Ghost. 1 Cor. 12.3. IX. The Spirit feeds the Soul, yea it makes it fat and well liking; nothing nourishes comparable to the Spirit; the Word and Ordnances of God, are but dry Bread to it: Isa. 25.6. this is the chief of those fat things full of Marrow, by which God feasts, Isa. 58.11. and makes fat the Bones of his Saints. X. The Spirit of God being received and lived upon, the Abundance of the things of this World, that have in them by means of Sin, some hurtful and surfeiting Quality, are made hereby very good and profitable to Believers; but for want of the Spirit's seasoning and sanctifying, they become deadly and destructive to wicked Men, their Table, Bed, and all they enjoy, are made Snares to them. Take heed to yourselves, lest at any time your Hearts be overcharged with surfeiting, and Drunkenness, and the Cares of this World, etc. Luk. 21.34. XI. The Holy Spirit is of exceeding great use against all Tremble and Convulsions of the Soul in evil Times, it frees the Godly from all slavish Fears, which shake some Men for want of it, out of their Faith, Honesty, and Religion; and it keeps sincere ones steadfast, and imovable, from being shaken by false Doctrine and lying Spirits; which have troubled many with strange Convulsions, Shakes and Tremble in this Nation; so that (as my Author saith) they have even foamed at the Mouth, when Quakerism first came up amongst us. XII. The Holy Spirit is made use of by the Lord Jesus Christ, our Heavenly Highpriest, in cleansing the Leprosy of Sin, he puts it into, (or upon) every Faculty of the Inward Man, the Will, the Affection, the Understanding, the Conscience, the Head, the Hand, the Heart, the whole Soul is anointed therewith, before it is pronounced clean by the lord I will put my Spirit within you, and you shall be clean from all your Filthiness. Ezek. 36.25, 26, 27. Joh. 6.63. Joh. 15.3. Now are you clean through the Word that I have spoken to you; the Words that I have spoken to you, they are the Spirit and the Life. XIII. The Spirit of God is that spiritual Oil, that the Wise Virgins took in their Vessels and in their Lamps, by which means they were accepted by the Bridegroom, and the Foolish for want of it, Mat. 25.8, 10. their Lamps of Profession went out, and they not suffered to go into the Wedding-Chamber. XIV. The Holy Spirit hath an excellent beautifying Quality, there is no scar, spot nor deformity in the Soul, but the Spirit can purge and cleanse it, they that are anointed with this Oil, shine in the Eyes of God and good Men; 'twill make a Blackmore white and beautifful, fetches out those Wrinkles and foul-Staines and Spots, Ezek. 16.14. that naturally are in the Souls of Men and Women; it takes of Christ's Beauty, and puts it upon the Soul, and so places a shining Lustre upon the Inward Man. Thy Beauty, Ezek. 16.14. for it was perfect through my Comeliness, which I had put upon thee, etc. How glorious and beautiful to be hereby? And all that sat in the Council, looking steadfastly on him, saw his Face as did Stephen appear if it had been the Face of an Angel. Acts 6.15. XV. There are some, nay many Men in the World, that love, not like not the Spirit, they are naturally so averse to it, that they will not be persuaded to make trial of it; they can't believe there is any Sweetness, Benefit, or Savour in it. The Natural Man receiveth not the things of the Spirit of God, for they are Foolishness unto him; neither can be know them, because they are spiritually discerned. 1 Cor. 2.14. XVI. The Spirit is good to strengthen the weak and decayed Hands and Knees of a poor Saint; and thereby makes the Soul more fit for Motion Godwards, lively, quick, agile, and fit for Heavenly Service. XVII. The Lord Jesus was anointed with the Spirit, that Oil of Gladness, above his Fellows. Heb. 1.9. Moreover every Minister of the Gospel must be anointed therewith, or he is not accepted of God. METAPHOR. OTher Oil is of an earthly Extract, and several sorts of it are prepared and made fit for use by the Art and Wisdom of Man being extracted from earthly things. II. There is not one sort of Oil, that hath all kind of excellent Qualities in it; that which may be good to beautify and of a dulciferous Scent, may not be medicinable. III. Oil will not last long, its Virtue is soon gone, it quickly decays and becomes unsavoury. Disparity. THe Spirit is from above, and without beginning, Flowing from the Throne of God and the Lamb. But the Comforter, Rev. 22.1. Joh. 15.26 even the Spirit of Truth which proceedeth from the Father, he shall testify of me. II. The Spirit hath all excellent Qualities in it; 'twill not only beautify and perfume, but 'tis also sovereign good for healing all Distempers of the Soul; what rare Property is there in any sort of Oil, but the Spirit in an heavenly manner far excels it? III. The Spirit ever abides the same, never corrupts, nor loseth its Virtue, it lasteth from everlasting to everlasting. Inferences. FRom hence we may see the excellent Nature, Properties and Usefulness of the Spirit. 2. It may move and stir us up to pray to the Father for fresh Anointings. 3. Let us ascribe all tenderness and brokeness of Heart, to the mollifying Virtue of this Precious Oil. 4. When ye see choice and excellent Oil, think seriously on the Holy Spirit? 5. Labour to get much of it in your Vessels, lest your Lamps go out, and you go to buy when 'tis too late. The Holy-Spirit the Earnest of the Saints Inheritance. Eph. 1.13, 14. After ye believed, ye were sealed with the Spirit of Promise; which is the Earnest of our Inheritance, etc. METAPHOR. AN Earnest is usually part of the best things which are in common Use and Estimation among Men; as Gold, Silver, etc. II. An Earnest imports some thing bought or sold, as also an Agreement, or Consent between two Parties, for the confirming of some Contract or Promise, which before was not settled. III. An Earnest is given as a Pledge of some future good thing, purchased or promised to a Person. IV. An Earnest oftimes of a great Bargain or Purchase is a considerable Sum, twenty or thirty Pounds, sometimes more hath been given in earnest of an Inheritance: an Earnest is commonly proportioned according to the worth or value of the Purchase. V. An Earnest is that which confirms or makes sure a Bargain or Contract between two Parties, by the means of which each claims his own Interest and Property. VI An Earnest puts a Bar to any who would unjustly stop, disannul, or make void the Covenant agreed upon. VII. An Earnest confirms a Bargain, so that it gives assurance to him, that receives it, of the Inheritance or Purchase of whatsoever it is the Earnest. VIII. An Earnest though it may be in itself, something of considerable value; yet it is always far short in worth to that which it is the Earnest of. IX. An Earnest as it is something given of a valuable consideration, to confirm a Bargain so; the Person that receives it, immediately enjoys it, he hath it in hand for his present Profit and Advantage; and many times a Man hath nothing else to live upon till he receives the whole Sum, but the Earnest-Mony. X. There is always some distance of Time between the laying down of the Earnest of an Inheritance, and full enjoyment of it, or entering into the Possession thereof. Parallel. THe Holy Spirit (viz.) the Gifts, Graces and Operations thereof, is part of the best things which the great God (in this World) gives unto his dear Children. II. The Earnest of the Spirit doth also denote (as 'tis observed by some) that spiritual Bargain which is made between God and a Believer. The Lord in a solemn Contract, requires of us our whole Soul, Life, Strength, the best we are, and are capable to perform for the Glory of his holy Name, and to the end he might have (as I may say) the Bargain punctually observed, hath given us an Earnest, Rom. 12.2. 1 Cor. 6.19, 20. to wit, his Spirit, and we in receiving of it, show our Assent and Consent to the Contract, to serve the Lord and become his for ever. III. The Spirit is given by the Father to Believers as a Pledge or Earnest of the blessed Inheritance, which Christ purchased by his Blood for them, and upon the account of his own free Grace is promised to them. Who hath also sealed us, and given us the Earnest of the Spirit in our Hearts. 2 Cor. 1.22. IV. The Spirit which God giveth to Believers, as the Earnest of Eternal Life, is a great Sum, or that which is of considerable Value; the Purchase being infinite or invaluable, 'tis meet the Earnest should bear some Proportion to it; who is able to account or reckon up the worth of the Spirit of God, which is the Earnest of the Saints Inheritance? We may judge of the Value and Excellency of it by the fruits thereof, which are Love, Joy, Peace, Long-suffering, Gentleness, Faith, Meekness, Temperance, etc. Gal. 5.22, 23. Phil. 4.7. One particular Fruit of the Spirit (viz.) Peace is such an inestimable Jewel, that the Apostle saith, It passeth all Understanding. V. The Earnest of the Spirit which God hath given to his People, confirms that mutual Contract and Agreement which is between him and them: God hereby claims a new Covenant-Right to Believers, and Believers claim Interest and Property in God. Hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit. 1 Joh. 4.13. VI The Earnest of the Spirit prevents Satan from steping in to break and make void the Spiritual Bargain, or Contract between the Soul and the Lord Jesus Christ. A Saint can by this means say, I have received Earnest of God, I am not mine own, I have agreed, covenanted, and sold myself to him. Depart from me, ye evil doers; Psal. 119.115. Zech. 3.2. for I will keep the Commandments of my God. The Lord rebuke thee Satan, etc. And hereby God looks upon himself concerned to secure and make sure of the Soul to preserve his Right and Interest he hath in his People against all Enemies, that he might not lose his Bargain. VII. The Spirit confirms the Covenant of Grace so to Believers, that it gives them an assurance of Eternal Life and Glory to come; hence 'tis called, The Earnest of the Saints Inheritance, Eph. 1.14. until the Redemption of the Purchased Possession. VIII. The Gifts, Influences and Graces of the holy Spirit, though they are in themselves of great Worth and Value, and accordingly greatly prized by the Godly; yet not to be compared to the full Fruition of God and the glorious Inheritance which the Spirit is given as the Earnest of. IX. The Spirit which is the Earnest of Glory, is given to Believers for their present Profit; God's infinite Favour bestows Grace, Peace, Joy, and the like, 1 Cor. 12.7. Gal. 5.22. whilst Saints are in this World: and indeed 'tis upon this Earnest-Mony they live, and 'tis so much as is sufficient to bear all their Charges, and def●●ay all their Expenses till they receive the everlasting Kingdom. Gal. 5.25. X. There is also a distance of Time between the Saints receiving the Spirit, which is the Earnest of that glorious Inheritance, and the full Possession of it. They receive the Spirit as the Earnest when, or soon after they believe, the Time when they receive the Inheritance is not till they die, and not the full Fruition or perfect Enjoyment of it till the Resurrection: Henceforth is laid up for me a Crown of Righteousness, which God, the righteous Judge, will give me at that Day, etc. 2 Tim. 4.8 METAPHOR. AN Earnest among Men is usually a certain Sum, either more or less, of Gold or Silver, which are but corruptible and earthly Things. II. The best and greatest Purchase an Earnest among Men is given for, consists but of temporal things, that pass away and perish, as all Sublunary Things do. III. Sometimes among Men, a Person who has given Earnest for such or such a Commodity, does afterwards recant his Bargain. IV. Sometimes the Purchaser loses his Earnest, by flying from the Bargain, and so never has the Inheritance. V. Amongst Men, the Earnest of an Inheritance is given by the Purchaser to the Seller, and he expects something of equal worth for that he parts withal for it. VI An Earnest among Men is given by the Purchaser, with an intent or design to advantage himself thereby; 'tis chiefly his own Interest and Profit which he aims at in this Action. Disparity. THe Earnest of the Saints Inheritance is of an inestimable value, being of an heavenly and sublime Nature, the holy, blessed, and eternal Spirit of God, in the Operations, Gifts, and Graces thereof. II. The holy Spirit is the Earnest of an Inheritance, incorruptible, and undefiled, and that fadeth not away, 1 Pet. 1.5. reserved in Heaven for us. Be thou faithful unto Death, Rev. 2.10. and I will give thee a Crown of Life. III. There never will be any recanting about giving or receiving this Spiritual Earnest; God will never repent that he gave his Spirit to his faithful Children, it being bestowed upon them as the Result of his eternal Purpose in Jesus Christ. And Believers have no cause to recant their Bargain, in yielding themselves up to God, both Body and Soul, all they are, and are capable to do, for the Glory of Freegrace; for their Gain will be unspeakable thereby: Godliness is profitable to all things, having the Promise of the Life that now is, 1 Tim. 4. ●● and that which is to come; it is great Gain. IV. God will never, can never lose those Souls, for whom he gave his Son, as the Price of their Redemption, and his Spirit as an Earnest to make sure of them: My Father which gave them me is greater than all, Joh. 10. 2●● and none is able to pluck them out of my Father's hands. V. The Spiritual Earnest is given by the Father, upon the account of Christ's Purchase, unto Believers. The Lord Jesus bought the Inheritance, and received the Earnest of it for us, as Mediator, who freely gives it to us; out of his own good Will he bestows it upon us, as an Assurance of the full possession of eternal Life. VI The Lord giving his Spirit as the Earnest of future Blessings, designs ('tis acknowledged) his own Glory thereby; but chiefly the Profit will be ours: 'Twas our Good, our Advantage Christ designed and aimed at, in dying for us, and in giving his Spirit to us. Inferences. WHat admirable Grace and Favour is here! Did God give Christ to die for us, to redeem us from Sin and Wrath to come? and did he receive the holy Spirit, as Mediator, to give it unto us, the Earnest of that purchased Possession? Let this be to the Praise of his Glory, Christ purchases that we might possess. Others purchase that they might inherit themselves, and give Earnest to make sure the Estate to themselves; but the Lord Jesus needed not to do so, he was Heir from everlasting, and all that he did as Mediator was for us, to enrich and make us happy and blessed for ever. 2. If God hath given to Believers the Holy Spirit, as the Earnest of their Inheritance, let them take heed they do not go about to defraud him of his Bargain: They are not their own, they are bought with a Price, and they have consented to this holy Contract, 1 Cor. 6.19, 20. by taking an Earnest from his hand. 'Tis great Injustice to deprive or keep back any part of a lawful Bargain from the Buyer, especially when he hath given Earnest for it. 3. This shows what certain Hopes and good Assurances a godly Man hath of eternal Life: 'Tis bought or purchased for him, 'tis given by Promise to him, the Promise is sealed; nay, more than this, he hath received a Pledge or Earnest of it. What little ground is there then for any Soul to despond, or doubt of the eternal Inheritance? The holy God deals with us after the manner of Men, about the great Concerns of another World; the bare Promise of God would be Security enough, we need not require a Seal and an Earnest of him. O how doth Divine Goodness condescend to poor Creatures, H●●b. 6. that the Heirs of Promise might have strong Consolation. 4. From hence Believers may learn how to repel and withstand the Temptations of Satan. Simon, saith our Saviour, Satan hath desired to have you, etc. But might not Simon (and so consequently every true Christian) say, Luk. ●●2. 31 I am not mine own, thou comest too late, Satan, I have received Earnest of a better Estate, of a better Kingdom than thou hast: I have given up myself to Jesus Christ, and he hath taken possession of me by his Spirit, that I might possess and enjoy him to Eternity. 5. And let Sinners, who would have an Interest in God, and enjoy this eternal Inheritance, learn from hence the ready way to come to it. First; They must believe: The Saints that are sealed with the Spirit, which is the Earnest of the purchased Inheritance, are said to trust in God, after they heard the Word of Truth, the Gospel of their Salvation: In whom (saith the Apostle) after that ye believed, Eph. 1.13. ye were sealed with that holy Spirit of Promise, which is the Earnest of our Inheritance, until the Redemption of the purchased Possession, to the Praise of his Glory. Secondly; As they must hear, attend upon the Word, go out of themselves to Christ, rely upon him, and trust in him, believe and receive the Record God hath given of his Son; so they must submit to his Ordinances. The Spirit is promised to those that keep his Commandments, John 14.15, 16. If this be done in Truth and Sincerity, you shall certainly receive the Earnest of future Happiness, as well as others. 6. Those that would have a Trial of their Estates and Conditions, who desire to know whether they have received the Spirit of God or not, may read the Metaphor where the holy Spirit is compared to a Seal. Nothing is more needful; all may see from hence to make sure of the Spirit; take heed you be not mistaken about it, etc. And let them that have received it, live upon it. Such need not fear wanting any good thing; this Earnest-Penny will (as hath been shown already) defray all their Charge whilst they are in this World. 'Tis a great Sum; God gives like himself, and answerable to that Inheritance prepared and purchased for Believers. 7. What Fools are they that slight and despise this Earnest? God offers Men in the Gospel everlasting Life, and, to assure them of it, promises them, if they will come to his Terms, to give them his Spirit as the Earnest thereof: Turn you at my Reproof; Prov. 1.23. behold, I will pour out my Spirit upon you, I will make known my Words unto you. The Holy-Spirit compared to a Seal. Eph. 1.13. In whom ye also trusted, after that ye heard the Word of Truth▪ the Gospel of your Salvation; in whom also after that ye believed, ye were sealed with that holy Spirit of Promise. Eph. 4.30. And grieve not the holy Spirit of God, whereby ye are sealed unto the Day of Redemption. A Seal is an Instrument fitted to make an Impression or Mark, by which a Man knows the thing done, whatsoever it be, to be his own and not another's Act; as also to ratify and make authentic Bonds, Covenants, etc. And in opening this Metaphor, of Believers being sealed by the holy Spirit, these things are meet to be noted. 1. The Letter written, or the Vessel filled with Treasure, every true Christian. 2. The Wax appointed to the Seal, and that is the Heart, 2 Cor. 3 3. 2 Cor. 4.7. the relenting and pliable Heart of a Sinner, Heb. 10.16. 3. The Sealer, that is, as some conceive, the Father, or the Lord Jesus Christ; others more immediately the holy Spirit, or third Person of the Trinity. 4. The Seal, as some understand, is the Word of God, others the Spirit; we include both jointly considered. 5. The Sealing or Impression active, is the Act of applying the Word in the Ministry of the Gospel, by the help of the Spirit, to the Soul. 6. The Print or Impression passive, or Image of the Seal left in the Wax, is called the Image of God, or Knowledge, Faith, Love, Truth, Holiness, etc. which are originally in God, and communicated to us by the Word and Spirit from him. Wilson. 7. The End of Sealing, which is Secrecy, Property, and Security, which things will appear more fully in opening the Metaphor. METAPHOR. A Seal (especially if it be the King's Seal) is highly prized, and very carefully kept. II. A Seal makes an Impression in the Wax like itself, or leaves a resemblance of it. III. Before the Seal can make an Impression, the Wax must be melted, or made pliable, soft, and fit to take it. IV. The Seal altars the Form of the Clay 'tis set or stamped upon. A piece of Clay is a rude Lump, without form or figure, saith Mr. Caryl, but if you take a Seal and stamp upon it, See Caryl on Job 36.14. that Clay receives any Figure, or Coat of Arms, that is engraven upon it. V. A Seal is to confirm and make sure Bonds, Contracts, or Covenants that are made between Man and Man. If an honest Man makes a Promise of such and such things to his Friend, he thinks he hath ground to hope those good things, so promised him, are his own; but if he gives it under his Hand in Writing, he concludes he is more sure; but if the Writing, Covenant, or Promise be sealed, 'tis as firm and as sure as he can desire to have it. VI A Seal is used to distinguish or differ things one from another, whereby Property is known and secured; a Merchant knows his Goods from other men's by the Seal or Mark he sets upon them. VII. A Seal is used to confirm and make Laws Authentic; till they have the King's Seal stamped upon them, they oblige not the Subject to Obedience. VIII. A Seal is used to secure, preserve or keep safe several things, which otherwise might be spoiled, run out, and become good for nothing. Things that we would not have any to touch, nor meddle with, we set a Seal upon. IX. A Seal many times is counterfeited by ill Men, they endeavour to imitate it as nigh as they can, to cheat poor ignorant People thereby. X. A Seal is used to hide or keep back others from the Knowledge of things; if a Man have any thing to write unto his Friend that he would not have others know, he seals up his Letter, upon the account of Secrecy, though 'tis like afterwards, in convenient time, those things so concealed are discovered. Parallel. THe holy Spirit is the King's Seal, the glorious King of Heaven and Earth, and therefore is highly valued and prized by every true Christian. II. The holy Spirit makes an Impression on the Heart, there is in a Believer a Similitude, a Likeness or Resemblance of God; every Saint hath the Image of the Spirit upon him, he is holy, harmless, heavenly, etc. III. Before the holy Spirit seals any Person to the Day of Redemption, the Heart is broken, softened, and made pliable by the Word, and powerful Operations of Grace, and so made fit to take that heavenly Impression. And thus you have David speaking, I am poured out like Water, and all my Bones are out of Joint: My Heart is like Wax, it is melted in the midst of my Bowels. IV. The Spirit makes a change upon the Soul of a Man or Woman that receives the Impression of it, it altars every Faculty, and puts a new Form or Figure (as it were) upon it. Man naturally is a rude Lump, a gross and confused Piece, by reason of Sin, till the Spirit stamps upon him, or infuses into him new Habits. V. The Holy Spirit confirms and makes sure the Covenant and Promises of God to Believers; Psal. 22.14 God hath not only made gracious Promises to them, of Pardon, Peace and Eternal Life, etc. But he hath left these Promises written in the Holy Scriptures; and not only so, but such is his great Love and Kindness to them, he hath given them his Seal, they have his Promise, his Word, 2 Cor. 1.22 and his Spirit also, that they might not doubt of the Truth and Stability of his Covenant. Eph. 1.13. Acts 5.3. We are his Witnesses of these things, and so is also the Holy Spirit, whom God hath given to them that obey him. VI The Holy Spirit distinguishes or differs one Man from another; God hath set his Seal or Mark upon all his People. The Foundation of God remaineth sure, having this Seal, 2 Tim. 2.19. Rom. 9 The Lord knoweth them that are his. If any Man hath not the Spirit of Christ, he is none of his. VII. The Holy Spirit is the broad Seal of Heaven, Mark 16.20. Heb. 2.3, 4 by which all the Laws and Institutions of the Gospel were ratified and confirmed, with Signs and Wonders in the Primitive Time; by which means they come to be Authentic, and everlasting Laws, obliging all Men to Obedience; and all Laws of Spiritual Worship, Traditions, and Institutions, enjoined by any Potentate, Assembly, or Council whatsoever, that were not thus sealed or witnessed to, are utterly to be rejected. VIII. The Spirit secures, preserves, and keeps safe all true Believers from the Danger they continually are exposed to, from Sin, Satan, and the Insnarements and Mischiefs of this evil World. Satan, nor wicked Men must not, cannot destroy the Servants of God, because of the Mark or Seal he hath set upon them. Set a Mark upon the Men that mourn, etc. saying, Hurt not the Earth, Ezek. 9.4. Rev. 7.3. Rev. 9.4. etc. till we have sealed the Servants of our God in the Forehead, etc. And it was commanded them, that they should not hurt the Grass of the Earth, neither any green thing, neither any Tree, but only those Men, which have not the Seal of God upon their Forehead. IX. The Spirit is oftimes counterfeited by Satan, who transforms himself into an Angel of Light, as do his Ministers, as if they were the Ministers of Righteousness; hence they pretend to Light, Spirit and Holiness, and beguile the ignorant and unwary Souls to their Eternal Ruin. X. The Holy Spirit hath hid or sealed up some things from some Men; Rev. 8.16. Bind up my Temstiony, seal the Law amongst my Disciples. Many things are hid from Saints themselves, in dark and mysterious Prophecies in the Holy Scripture. Seal up those things which the seven Thunders uttered, etc. Yet in due time those things shall be revealed, and not only so, but the Saints of God themselves, by the Spirit are such a sealed and hidden People, that but a very few can read and understand them, though legible to be read of all the chosen and elect Seed, and Heirs of Promise, and in that great Day they shall be known by all the World. METAPHOR. A Seal among Men, after a Bond or Covenant is sealed therewith, may be defaced or broken, and thereby the said Bond or Covenant may lose its Virtue, Efficacy, and not be deemed good and Authentic in Law. II. A Seal among Men can make no Impression without a Hand, or one to seal therewith. III. A Seal is an Instrument made by the hand of some Artificer of earthly Matter or Substance, and makes only a humane or external Impression. IV. A Seal may be lost, or grow old and defective, and so make no perfect and clear Impression. Disparity. THe Holy Spirit having once made a gracious and glorious Impression in the Soul of a Man, neither Devil, nor any other Enemy can ever, by all their Strength and Skill utterly deface, tear or break it, so as to make the Covenant of Grace to lose its Virtue and become of none Effect to the Soul; hence Believers are said, Eph. 4.30▪ To be sealed to the day of Redemption. II. The Spirit is not only the Seal, but the Sealer, he makes the Impression, needing no other, and also is the Seal by which the Impression is made. III. The Spirit is an uncreated Being, or an immortal Substance, and makes a divine and heavenly Impression in the Mind or Soul of a Man or Woman, which by the operation of God's Grace is made pliable and meet to receive it. IV. The Spirit can never be lost, grow old, be wore out, or become defective; so that the Impression it now makes, is the same in every respect with that it made five thousand Years ago. Inferences. FRom hence, we may perceive by whom the Change or Difference is made, which is in any Person. Man is born in Sin, and rather resembles Satan, bears his Image, than the Character and Likeness of God Almighty, till the Holy Spirit stamps a new and heavenly Character upon them, or infuses a spiritual Habit into him. Who makes thee to differ from another, or what hast thou, which thou hast not received, etc. II. It may serve to stir every one up, to examine their Hearts, whether they have received the Impression of this Spiritual Seal: as is the Seal, such is the Impression it makes. They that are after the Spirit, mind the things of the Spirit: But we all with open Face, beholding as in a Glass, the Glory of the Lord, are changed into the same Image, Rom. 8.5. 2 Co. 3 18 from Glory to Glory, even as by the Spirit of the Lord. III. For further Trial take these few brief Notes following. 1. Were your Hearts ever humbled in the sense of Sin, broken in pieces, melted, made soft, and pliable to receive the Seal? The Heart of Man naturally is hard and obdurate, and will not take this spiritual Impression. 2. Did the Spirit ever set home, and seal any Promise in particular, or Promises in general upon your Hearts? so that you can say with the Prophet David, Lord remember the word unto thy Servant, upon which thou hast caused me to hope. Psal. 119.49. The Ephesians are said to be sealed with the Spirit of Promise. Eph. 1.13. 3. Are you form into the Likeness and Image of the Spirit? There is in that Soul that is sealed by the Spirit, a certain Impression of Divine Light; former Darkness flies away, and the Eyes of the Understanding are enlightened, the Soul sees an Excellency in God, and in Jesus Christ, Phil. 3.9, 10, 11, 12. a transcendent Beauty in divine Objects, and values the Knowledge of Jesus Christ and him crucified, above all the things in this World. 4. Are you holy, heavenly, spiritual? are there Principles of true Piety and Godliness wrought in you? Do you love God because he is holy, and love his Word because of the purity of it? Do you breath and pant after a further Conformity and Likeness to him? 5. Is thy Heart washed from its Filthiness? If thou art not cleansed from thy former Wickedness, and swinish Nature, thou mayest assure thyself thou hast not the Spirit of God in thee, thou art far from being sealed therewith. 'Tis by the virtue of those Promises that are imprinted upon the Soul by the Holy-Gost, that a Man comes to cleanse himself from all Filthiness of the Flesh and Spirit, and to perfect Holiness in the Fear of God, 2 Cor. 7.1. 6. Doth not thy Heart condemn thee, for allowing thyself in any known Sin, or for living in the continual neglect of any one known Duty? The Spirit witnesseth with our Spirits, that we are the Children of God. Where it is a sealing Spirit, it is a witnessing Spirit. It compares the Heart and Life of a Man with the Rule of the Word: and if the Bend and Stream of the Soul be Heaven-ward, and his sincere Design is after God, and to live to him in this World, as well as to live with him in the World to come; to be holy here, as well as to be happy hereafter; then the Spirit witnesses for him: But if otherwise, it witnesses against him, and his own Spirit condemns him. IV. Moreover, this may inform sincere Christians to their unspeakable Joy, how firm and sure the Covenant of Grace is to them. They are sealed with the holy Spirit unto the Day of Redemption; they are marked for Heaven, and cannot lose their Title to the eternal Inheritance, because they cannot lose the Seal of it: As they have received the Earnest of it, so they have the Witness and Seal of it, that it might be every way firm and sure to them. V. Let all who profess the Gospel, and pretend to the Spirit, strive to get this Seal. 'Tis not enough to read of the Covenant of God, and to have some external knowledge of it, and dispute about it; but labour to get it sealed to you by the holy Spirit. VI If the Spirit be the Earnest and Seal of this blessed Inheritance, do not grieve it; this is the Counsel the Apostle gave to the Ephesians. Do not quench the Motions of it, nor turn a deaf Ear to the tender and gracious Reproofs it daily gives you. Do not give way to Sin or Satan; neglect not your Duties; pray often, and hear the Word, and be found in your places where the Word and Spirit hath directed you: Live in Love, and let all Bitterness, Wrath, Anger, Clamour, and Evil-speaking be put away from you, with all Malice; and be kind one to another, and tenderhearted, forgiving one another, as God for Christ's sake hath forgiven you: And hereby you will not grieve the holy Spirit, whereby you are sealed unto the Day of Redemption. Last; Take heed Satan does not deceive thee with a counterfeit Seal. Many are confident they have the Spirit, Light, and Power, when 'tis all mere Delusion. The Spirit always leads and directs according to the written Word: He shall bring my Word, saith Christ, to your remembrance. Some Men boast of the Spirit, and conclude they have the Spirit, and none but they, and yet at the same time cry down and vilify his blessed Ordinances and Institutions, which he hath left in his Word, carefully to be observed and kept, till he comes the second time without Sin unto Salvation. The Spirit compared to a River. Psal. 46.4. There is a River, the Streams whereof make glad the City of God. John 7.38. He that believeth, out of his Belly shall flow Rivers of living Water. Rev. 22.1. And he showed me a pure River of Water of Life, as clear as Crystal, proceeding out of the Throne of God, and the Lamb, etc. METAPHOR. EVery River hath a proper Head or Fountain, from whence it doth proceed. II. A River hath much Water in it, a Cistern or Vessel will contain but small quantities; some Rivers contain abundance, and can never be emptied. III. A River lieth open and free to all; every Man that passeth by makes use of a River, if he needs it. Fountains and Conduits are many times sealed, or locked up, and 'tis hard to come at Water out of them; but a River doth freely send forth its Streams, that run continually, never cease day nor night. IV. Many Rivers are very deep. Although in some places they may be so shallow, as that a Man may wade in them; yet in some other places they are mighty deep and dangerous, so that none dare adventure into them: Hence Marks and Bounds are many times set up to give notice. V. A River is the proper Element of Fishes, and many living Creatures; they are produced by it, and live in it. VI A River is good to wash in, to cleanse, purge, and carry away Filth, and noxious Pollution. VII. A River hath its Banks to keep it in its proper Bounds, and make it run in its own Channel, by which means People know whither to go, if they would partake of the Benefit of its Waters. VIII. Some Rivers overflow their Banks at some certain times, and greatly enrich the Soil, and make it fruitful; as particularly, the River Nilus in Egypt. IX. A River is profitable for Commerce, Traffic, and Navigation; it is the means of Conveyance of the rich Commodities of one Kingdom to another, and of one City to another; by which means, People, Cities, and Nations are greatly enriched. What a great Conveniency is the River of Thames to the City of London! By this means also one Friend can soon go to another, and often hear each from the other. X. Some Rivers run very swiftly, bear all down before them, are so impetuous, as they cannot be stopped in their Course and Chanel. A swift Stream washes away Filth best. XI. Some Rivers environ Towns, and are instead of other Fortifications to them, making them strong, and hard to be taken. XII. A River causes those Trees that are planted by the side of it, to thrive and grow exceedingly. The Waters softening the Ground, their Roots spread forth, they flourish; when those that are planted on Heaths, and barren Mountains, whither and fade away in a Time of Drought. XIII. A River is very pleasant and delightful, as well as profitable to them that dwell by it; and they can take their Walks by the sides thereof. XIV. A River carries, or conveys, by the help of Boats, and other Vessels, many Things and Persons, (whose Purposes and Intentions are that way steered) into the Ocean. XV. Sometimes a River is so still, calm, and quiet, that you cannot discern any Motion; and then without mere human artificial means, no Ship, Boat, or Vessel can sail or move along. XVI. Some Rivers divide one Country or Nation from another. XVII. After a great Rain, a River rises higher, runs more swift, by reason of the Land-Floods that come down, and run into it. XVIII. A River will carry and bear up a Ship of a great Burden, and many other heavy things; and according as its Waters run, either more slowly or swiftly, so do those things which sail or swim along in it. XIX. The Water of a River, and running Streams, is usually more clear and savoury, than Pools or standing Waters. A River purgeth itself; and if a Branch or small Stream runs through a loathsome Ditch, it carries away the Pollution of it. XX. The Waters of a River are good to drink, and satisfy Thirst. Parallel. THe holy Spirit is said to proceed from the Father: Joh. 15.26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, he shall testify of me: It proceeds out of the Throne of God, Rev. 22.1. and the Lamb. II. The holy Spirit is called a River, (not a Cistern, not a Vessel) to denote that Fullness of the Water of Life which is in it, the Abundance of heavenly Blessings that flow from it; all the Godly in all Ages, from the beginning of the World, have been supplied from this River: Thousands, and Ten Thousands, have drawn out of it, have been filled with it, have had their measures of it, as God in his Wisdom saw good to communicate it to them; yea, and our blessed Saviour received it without measure: And yet the River is as full as ever, in itself, there is no emptying of it. III. The holy Spirit is a River that lieth open to all poor Sinners: whoever will may come to these Waters; none are forbidden, no Restraint is laid on any Soul that desires to have them: I will give freely to him that is thirsty, Rev. 22. even the Waters of Life. Ho every one that thirsteth, Isa. 55.1. come to the Waters, etc. IV. This spiritual River is wonderful deep, there is no searching out the Depths thereof. Rom. 8.27 Who knows the mind of the Spirit, but he that searcheth all things? The Purposes, Decrees, and secret Ways of the Spirit, are unknown to Men in many respects, though some of his Ways, Influences, and Operations are discernible. Believers may adventure a little way, as far as their Bounds and Limits permit them. We must not pry too curiously into the Depths of God, he having set Bounds by the Word how far we should go; and let all take heed on their Peril that they adventure no further. V. The holy Spirit is the proper Element of all true Believers; they are born by the Spirit, live by the Spirit, and walk in the Spirit. Joh. 3▪ 5. Gal. 5.26. Ministers are Fishers of Men. See the Parable of the Net. VI This River is good to wash, purge, and carry away Filth, and all abominable Pollution of Sin, both in Souls, Churches, and Nations, where the Water of this River runs: Such were some of you, but ye are washed, but ye are sanctified, 1 Cor. 6.11 but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God. VII. The Spirit hath its proper Bounds, and always runs in its spiritual Channel, viz. the Word and Ordinances, God's public and private Worship; and thither all must have recourse, Exod. 20.24. that would receive the precious and glorious Blessings and Benefits thereof; if you would have these sacred Waters, you must observe the Channel where this River runs: Acts 2.1, 2, 3. Where I record my Name, I will come unto thee, and will bless thee. When the Disciples were assembled together, they met with the Spirit, that being their Duty, and Christ's Institution. VIII. This spiritual River hath several times overflowed, there being a Redundancy of Water in it. Great Multitudes have been marvellously watered, and made fat and fruitful on a sudden, and shall again when the time is come. God sometimes extends Mercies and Gospel-Blessings beyond his usual method; being a free Agent, may, if he pleaseth, anticipate his own Order. He hath promised to open Rivers in the Desert: And it shall come to pass in that day, that the Lord shall bear off from the Channel of the River, unto the Stream of Egypt. God meets with some, Isa. 27.12. as he met with Paul, who was running from him. The Scripture speaks of a Time, when the Knowledge of the Lord shall cover the Earth, as the Waters cover the Sea. In that day this River shall overflow, and cover the whole World. Isa. 30.25. There shall be on every high Mountain, and on every high Hill, Rivers, and Streams of Water. I will open Rivers upon high Places, I will make the Wilderness a Pool of Water, and the dry Land Springs of Water. Behold, I will do a new thing, now it shall spring forth, shall ye not know it: I will even make a Way in the Wilderness, and Rivers in the Desert: Isa. 40.19, 20. The Beasts of the Field shall honour me, the Dragons, and the Owls; because I give Waters in the Wilderness, and Rivers in the Desert, to give Drink to my People, my Chosen. IX. The holy Spirit is gloriously advantageous for spiritual Commerce and Traffic. 'Tis that which, by the use of Ordinances, conveys the Riches of Heaven to Dwellers here below: He shall receive of mine, and show it unto you: He will bring all things to your remembrance. 'Tis the Spirit that stores the City of God with all its Divine Riches. There is no Trading to Heaven, but by sailing in this River; Faith can do nothing without it. If these Waters do not run, our Souls can make no good Return from the Celestial Shore. The Church, and every Family of the Godly, would soon be starved, were it not for this heavenly and spiritual River; hence 'tis said to rejoice the Righteous: There is a River, the Streams whereof make glad the City of God, the holy Place of the Tabernacle of the Most High. Psal. 46.4. By means of this River we often take a Voyage to our Father, and come to Jesus Christ, and daily in the Word hear from them: For through him we both have access by one Spirit to the Father. X. This spiritual River, as 'tis deep, so 'tis very swift, though 'tis not always discerned to be so by us, nor doth the Stream indeed seem to us to run always with a like Motion. But when God doth (as it were) open the Floodgates, than it runs very swift, and is so impetuous, that it drives all down before it: Lord, Acts 9.6. said Saul, what wouldst thou have me to do? When God causeth its Passage to be clear, it bears down all Opposition, carries away our slavish Fears, our Unbelief, our Earthly-mindedness, and all Consulting with Flesh and Blood, making thereby our Souls very clean, washing us as in a Stream which is very powerful, carrying away all our great Defilements. 'Tis not in the Skill of Men or Devils to stop this River, even the strong Operations of the Spirit, in a Person, Church, or Nation, when God opens the Sluices for it. XI. This River is a Believer's Strength: Not by Might, nor by Power, but by my Spirit, saith the Lord. Zech 4.6. 'Tis the Church's sure Fortification: When the Enemy comes in like a Flood, Isa. 59 ●●. the Spirit of the Lord shall lift up a Standard against them. Those that are environed by the Spirit, need not to fear the Storming of Men or Devils, even those Churches or Souls, who enjoy the smooth and sweet Streams of this River. XII. Those Churches or Souls, who enjoy the blessed Streams of this spiritual River, grow, flourish, and bring forth much Fruit. He shall be like a Tree planted by the Rivers of Water, Ps●●l. 1.3. that bringeth forth his Fruit in due season, his Leaves shall not wither. They shall spring up as Grass, as Willows by the Watercourses. Isa. 44.4. Blessed is the Man that trusteth in the Lord, Jer. 17 7, 8 whose Hope the Lord is: For he shall be as a Tree planted by the Waters, which spreadeth forth his Root by the River, and shall not know when Heat cometh, but her Leaf shall be green; and shall not be careful when the Year of Drought cometh, neither shall cease from yielding Fruit. XIII. This spiritual and heavenly River yields the Church, and all true Believers, much Joy and sweet Delight; no Pleasures like those that flow from the Spirit: The Fruit of the Spirit is Joy, Gal. 5.22. Peace, etc. And sometimes when they partake of these Celestial Streams, they are so delighted thereby, that they cannot forbear breaking forth into singing: There is a River, the Streams whereof make glad the City of God, etc. XIV. This spiritual River, in the use of the Ordinances and Appointments of the Gospel, will carry a Soul, whose Purpose and serious Intention is bend that way, to God, the Ocean of all Fullness, and into the great Depths of everlasting Bliss. XV. The Spirit of God sometimes seems not to strive or move at all upon the Hearts of Men and Women, (not only upon the Wicked, of whom God hath said, Gen. 6. My Spirit shall not always strive with Men); but also the Godly themselves cannot sometimes perceive a visible or sensible Operation thereof. And then their Spirits seem like Vessels becalmed; no Duty or Service performed hath any Life or Activity in it, it being only performed by the Strength of natural or acquired Parts and Abilities. XVI. This spiritual River divides the Church from the World, Believers from Unbelievers: For who maketh thee to differ from another? 1 Cor. 4.7. And what hast thou which thou didst not receive? XVII. After brokenness of Heart, or a Multitude of unfeigned Tears, and true Contrition of Soul, how high do the Waters of the Spirit rise? how doth Peace and Joy abound in the inward Man? XVIII. This spiritual River carries and bears up the weight of the whole Church, which sails like a Ship along these Waters; and every Saint, notwithstanding all those heavy Weights of Sin, and other unprofitable Burdens, that are in and about them, are sustained by these Divine Waters. XIX. The Spirit is a pure Stream, as clear as Crystal; Rev. 22.1. its Waters are sweet and savoury, and wheresoever they come, they cleanse and wash away all Corruption. No Man's Heart, though it be never so much polluted and foul, like a stinking Ditch, yet if a small Stream or Branch of this River be let into it, 1 Cor. 6.11. and hath a free Passage, it will carry away all the Filth and Pollution thereof. XX. The Waters of this River are exceeding good for the Soul to drink, and nothing else can allay or satisfy the inward Thirst and Desire thereof. Joh. 4.13, 14. METAPHOR. ALL earthly and elementary Rivers have a beginning. II. Other Rivers are fed by Springs or Fountains, etc. They have not their Waters from themselves; a River is not the same Head or Original from whence it proceeds. III. Other Rivers are subject to decay, do not always run with the same Strength; a dry Summer makes abatement of its Waters; many Rivers have been quite dried up: God threatened the Egyptians, Isa. 11.15. that he would deal so with the River Nilus. IV. The Waters of natural Rivers only cleanse and wash the Body from external Filthiness. V. Other Rivers may grow muddy, foul, and unsavoury, the Water not good, nor wholesome to drink of. VI Other Rivers may be locked up, or turned another way; 'tis possible to turn the Channel and Course thereof. Many Rivers have been made to forsake their ancient Currents. This goodly River, which feeds London, may be locked up, and turned another way by an Enemy. VII. Other Rivers may be frozen up; though running Streams do not freeze so soon as standing Waters, yet sometimes they frieze also. VIII. Other Rivers breed noxious Creatures, of strange and different Qualities, Creatures that will eat and devour one another. IX. The Length, Breadth, and Depth of other Rivers may be measured, and are of a small dimension comparatively. Disparity. THis River, the Spirit, is from everlasting to everlasting, without beginning, and without ending. II. This River, the Spirit, is a Fountain as well as a Stream; though it is said to proceed from God, yet it is God himself. But Peter said to Ananias, Why hath Satan filled thine Heart, to lie to the Holy-Ghost? Act 5.3, 4. Thou hast not lied to Man, but to God. There are three that bear Record in Heaven, the Father, the Word, and the Holy-Ghost; and these Three are One. 1 Joh. 5.7. The Spirit of the Lord hath made me, etc. The Spirit knoweth all things, showeth us things to come, Job 33.4. is the Object of Divine Worship; the Sin against the Spirit can never be forgiven. From all which Instances, it is evident that the Spirit is God. See the Metaphor Light, Book 3. pag. 22, 23, 24. III. This River, the Spirit, never decayeth; it hath as much Water in it as ever it had; 'tis as broad, as deep, and as full now as it was at the beginning, though many Thousands have taken plentifully of it. No Drought can abate its Crystal Streams; it is infinite in itself. Tho God hath provided a Channel of Ordinances, to convey some of its Waters to his Chosen, yet it cannot be circumscribed nor limited, as 'tis in itself. IV. The Water of this River cleanseth the Soul and Conscience; it washeth away all spiritual or internal Pollution and Uncleanness. V. This spiritual River can never be fouled, nor made muddy, nor be unsavoury; 'tis beyond the Power of Men or Devils, to corrupt the Spirit of God. VI The River of the Spirit cannot be diverted, or forced to leave its Channel. 'Tis impossible to lock it up, or turn its Course. How can Men of finite Being's, obstruct the infinite God in his ways and manner of working? Psal. 13.97 Whither shall I go from thy Spirit? I will work, and who shall let it? VII. This River can never be frozen. The bleakest Wind, the sharpest Air, the coldest Season, cannot change it. These Divine Waters run as freely in the cold Winter, as in the Heat of Summer; they are of a very warming and comforting quality. VIII. This Spiritual River bringeth forth only Creatures of a harmless Quality. All Believers, so far as they are regenerated, are the Production or Offspring of the Spirit, & are of the same holy, heavenly, merciful, and harmless Disposition. IX. This River is of great dimension: Who by searching can find out God to Perfection? His Length, Breadth, and Depth, are past finding out. The Spirit is incomprehensible, an immense and infinite Being. These Waters are like those spoken of by the Prophet: Afterwards he measured a thousand Cubits, and it was a River that I could not pass over, Ezek. 47.5 for the Waters were risen, Waters to swim in, a River that no Man could pass over. Inferences. WE may perceive from hence the Excellency and Necessity of the holy Spirit: He is much more useful and necessary to the Church, than Rivers of Waters are to the World: For our Hearts are naturally dry and parched, like the Heath in the Wilderness, and it is the Spirit that moisteneth them; our Hearts are hard, and the Spirit mollifieth them; they are naturally filthy, and he washeth and cleanseth them; yea, our Hearts are barren, and the Waters of this River make them fruitful. II. It also showeth us the Excellency of Ordinances, which are as the Channel in which the Waters of this River run, or the Pipes through which these Streams are conveyed to the Soul. III. Bless God for this River, for his opening a free Passage through Jesus Christ, for its flowing forth unto us, and for causing us, the People of England, to live by the side of such a Crystal Stream. O what a happy Land is that, which hath a River of Water of Life running through it! IV. When you see profitable and delightful Streams, think seriously of this sacred and heavenly River. V. Let all be persuaded to come to this River: Ho●● every one that thirsteth, come to the Waters, Isa. 55.1. etc. Four Motives considerable. 1. Consider, have you not great need to have your Hearts purged and softened by this Spiritual River? etc. 2. There is no other River, no other Way, no other Fountain, that can supply your Wants. If you wash yourselves with Snow-Water, it will not do away your Filth; if you could bathe your Souls in a River of Tears, yet unless you are washed in Christ's Blood through the Spirit, your Sin will cleave to you. 3. This River is large enough; and yet as 'tis large, 'tis free. All may come and partake of these Waters; Rev. 22.17. none are excepted: Whoever will may come, and take of the Waters of Life freely. 4. This River is near, the Streams thereof run by your Doors. VI Moreover, from hence let Professors try themselves, whether they have been washed and bathed in this River, and have tasted of its Waters, yea or no. Art thou mollified? Is thy Heart made tender? Art thou cleansed? Is thy Life and Heart made holy? Art thou healed of the Sores and Wounds of Sin? These Waters have a healing Virtue in them; Eph. ●●. 18. they will heal a wounded Spirit, a gauled Conscience; they are good to clear the Sight, causing one to see far off. Are the Eyes of thy Understanding enlightened? Dost thou prise the Ordinances of God, that convey these Waters of Life unto thy Soul? Is the Water of this R●●ver sweet to thy Taste? Is this River thy chief Element? Dost thou live in the Spirit, and walk in the Spirit? VII. When you remove from one Place to another, from one Country to another, from one Land to another, be sure to plant yourselves near the Channel of this River, go not from these Waters: Labour to live near the Ordinances of God, and where the Water of Life is to be had. VIII. Pray fervently, that God would never turn the Course of this River another way. What would become of God's Church in England, were it not for this Crystal Stream? The Holy-Spirit compared to Water. Ezek. 36.25. Then will I sprinkle clean Water upon you, etc. Joh. 7.38, 39 He that believeth on me, as the Scripture hath said, out of his Belly shall flow Rivers of living Water. But this spoke he of the Spirit, which they that believe on him, should receive, etc. In both these places, and divers others, the Holy Spirit is compared to Water. METAPHOR. WAter for its rise, is from the Ocean; thence it comes, and thither it returns. II. Water cleanses from Filth and Pollution. clothes and other things that are defiled, are usually washed and made clean in Water. It is indeed the Bath of Nature, which the God of Nature hath appointed for the cleansing of things or Creatures that are polluted. III. Water hath a cooling Virtue, it cools the Earth after a vehement hot and parching Season; so the sweeting Traveler cools himself by washing in Water. When the Sun by its scorching Beams, hath made a Room hot, wash it with Water, and 'tis brought immediately into a cool Temper. IV. Water makes the Earth fruitful, 'tis of a fructifying nature. How barren? how unprofitable is it in a great Drought? The Grass fadeth, withereth, and is dried up: but when a soaking Shower falls upon it, how green and flourishing is it immediately made thereby. V. Water softens and mollifies the Earth. David speaking of the Earth, saith, Thou waterest the Ridges thereof, Psal. 65.10 and makest it soft with Showers. VI Water hath a healing Virtue in it. Some great Wounds have been healed only by washing in Water. Some Waters in England are sovereign good to cure many Distempers and Diseases of the Body, Joh. 5.2.3, 4. like the Pool called Bethesda. VII. Water is so necessary a thing, that we cannot live without it, many have perished for want of it. VIII. Water is good to quench one's Thirst, to allay the heat of our Stomaches, and to satisfy the longing Desire, and remove the intolerable Pains that rise from an excess of Drought. IX. Water is free and cheap, easy to come at, it doth not cost us much, 'tis a common Element, none are barred from it. X. Water is necessary to quench Fire; when by Treachery of Enemies, our Houses have been set on fire over our Heads, how serviceable have we found Water to be to quench it! Parallel. THe Spirit flows from God, the Ocean of all Fullness. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, he shall testify of me. Joh. 15.26. II. The Spirit of God purges and washes the Conscience from the horrid Defilement of Sin. I will sprinkle clean Water upon you, and ye shall be clean from your Filthiness. And such were some of you, 1 Cor. 6.11. but ye are washed, but ye are sanctified, but ye are justified in the Name of our Lord Jesus, and by the Spirit of our God. The Spirit cleanseth, by applying Christ's Blood, and by creating clean Dispositions in the Soul. See River. III. The Spirit hath a cooling Virtue in it. The Heart of a Man, is subject to great Heats, sometimes its sweltered with Temptation. Satan by shooting his fiery Darts, puts a Believer into violent Heats. Psal. 42.1, 7. As the Hart is by the Hunter put in a foaming Sweat, and brays after the Water-brook; so Satan, that Bloodhound, makes the Soul thirst after the Water of Life. Sometimes Men are put into great Heats by prevailing and raging Corruptions; They are (saith the Lord) as an Oven heated by the Baker. Host 7.6, 7 The Spirit cools this Heat, partly by subduing the lustings of the Flesh, and partly by strengthening the renewed part. Jesus Christ opens the Oven of a distempered Heart; and by casting the Water of the Spirit upon it, brings it into a cooler Temper. Acts 9 When Saul was in that hot and raging Heat, to shed the Blood of the Saints, the Spirit quickly allays his Rage and Fury. IV. The Spirit where e're it falls, makes the Soul fruitful. Men's Hearts naturally are barren, and like the parched Heath in the Desert; but when this sacred Rain comes down upon them, they quickly look green, and in a glorious manner fructify and bring forth the Fruits of Righteousness; as appears in the Case of Zacheus, no sooner did he receive of this divine Water, and Salvation was come to his House, but he cries out, Half my Goods I give to the Poor. Acts 9 V. The Spirit softens the hard and flinty Heart, by applying the Blood of Christ. No sooner doth the Water of the Spirit come down upon a stubborn and rocky-hearted Sinner, but he is made tender and pliable thereby. Lord, (saith Soul) what will't thou have me do? Acts 9.6. He was soft, mollified, and melted, willing to do what ever the Will and Pleasure of God was. VI The Spirit heals all the Wounds and Diseases of the Soul. Lord, Psal. 41.5. be merciful unto me, and heal my Soul (saith David) for I have sinned against thee. Psal. 107.20. He sent forth his Word and healed them. No Soul that ever took down one draught of these Waters, but was cured of whatsoever Disease he had. It searches to the bottom of every Sore, and purges out the Corruption, and then by applying the Blood of Christ it heals the Soul of all its Wounds perfectly. VII. The spirit is of absolute necessity, without it we cannot live to God, can't live the Life of Faith, the Life of Holiness; many perish and are utterly lost for want of the Spirit, for not coming to these Waters. VIII. The Spirit of God allays that great Drought that is in Men and Women naturally after perishing things. Joh. 4.14. But whosoever that drinketh of the Water that I shall give him, shall never thirst, etc. It greatly satisfies the spiritual Desires of the Soul, giving Peace, inward Contentment and Joy through believing. IX. The Spirit and the Blessings thereof are free. Ho, every one that thirsteth, Isa. 55.1. come ye to the Waters. Whoever will, Rev. 22.17. let him take of the Water of Life freely. X. The Spirit quenches the Fire of Lust, the Fire of Pride, the Fire of Passion, which Satan and our own treacherous Hearts are ready at every turn to kindle in us, and which would, were it not for this sacred Water, burn and consume our Souls, and bring us to utter Desolation. METAPHOR. OTher Water many times doth prove prejudicial to the Body; when it is received at certain times too freely, it surfeits, and endangers the Life. II. Waters, (whether taken in the common Acceptation, elementary Water, or cordial Waters or Spirits prepared by Art) are not Waters of Life; no Water can beget Life, nor give Life to the Dead. III. Water may be defiled, made muddy, and become unwholesome and unfit to drink or wash in. Disparity. THe Spirit never hurts any who drink thereof, though in never so great a heat; you may freely take down this Water, and not be hurt thereby, it surfeits none, no danger of drinking to excess here. II. The Spirit is called the Spirit of Life, and Water of Life, and may fitly be so termed. 1. Because it begets spiritual Life in all poor dead Sinners. 2. Because it maintains Life: that which gives Life and Being to us, as we are Men or Christians, preserves the same, Whether it be natural or spiritual. 3. Because it makes the Hearts of Christians lively, and increases Life in them. 4. 'Tis called Water of Life, because it brings unto everlasting Life. Joh. 4.14. The Water that I will give him, shall be in him, a Well of Water, springing up into Everlasting Life. III. The Spirit ever remains pure, and admits of no Filth; 'tis impossible to defile this Water, or make it unfit for the Souls of Sinners. See River. Inferences. FRom hence we may infer, that those who have not received of the Spirit, or drank of this sacred Water, have no spiritual Life in them. Rome 8.9. 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 for ever! III. Be exhorted to pray earnestly, long for, and endeavour after a Participation of the Spirit. How ready are Men and Women to go to this Well and that Well to drink Water, for the help and healing of Bodily Distempers, go many Miles, dispense with all other Affairs, that they may be recovered of external Diseases: But how few inquire after the Water of Life? or leave all their secular Business for the good and health of their immortal Souls? To persuade you to accept of a word of Counsel, take these few Motives. You are invited; Ho, every one that thirsteth, come ye to the Waters, etc. Isa. 55.1. 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. Joh. 7.37. If any Man thirst, let him come to me and drink. The Holy-Spirit a Witness. 1 Joh. 5.6, 10. It is the Spirit that beareth Witness, because the Spirit is Truth. He that believeth on the Son of God, hath the Witness within himself. Rom. 8.16. The Spirit itself beareth Witness with our Spirit, etc. Rom. 9.1. My Conscience also beareth me Witness in the Holy Ghost, etc. A Witness is absolutely necessary for the keeping up of Justice, deciding of all Matters of Moment, or to the putting an end to Controversies that may arise between Parties; and for the confirming and establishment of Truth. METAPHOR. WItness imports something to be done, that is to be attested when it shall be required, or when there is need of it. II. A good Witness is a just and impartial Person, one that will tell only the Truth. III. A good and faithful Witness decides Controversies upon Trial the right way. IV. One Witness is not sufficient to the deciding of some Differences, in some Cases there should be more than one Witness. In the mouth of two or three Witnesses, shall every Word be established. V. A Witness is highly esteemed, and his Testimony prized by a Man falsely accused, when his Life lies at stake thereby; especially when such clear Evidence is given in for the Defendant, that tends to the clearing up his Innocency and absolutely to acquit him, and to his great Honour, set him at liberty, notwithstanding those cruel and false Accusations of his Enemy. VI A good Witness many times gives in such clear Proof and Circumstances, to the deciding of Controversies and ending Differences, that the Matter appears exceeding plain in the sight of all Persons. VII. A good and faithful Witness brings a Man sometimes off triumphantly, that all were ready to conclude was a dead Man. VIII. A Witness is so necessary to confirm Bonds, Contracts and solemn Covenants that they are not looked upon Authentic, and good in Law without. Parallel. THere is something done by Christ for us, and in us, which it is needful there be a Witness of, to confirm and establish both. (1.) Whatever the Lord Jesus did in the days of his Flesh, as the sent one of the Father, was born witness to by the Holy Spirit, by those mighty Works which were done by the means and power thereof. (2.) The Lord Jesus hath also done great things in those who do believe the Truth, of which the Holy Spirit beareth Witness. II. The Holy Spirit is a just and impartial Witness. 1 Joh 3.6. The Spirit beareth Witness, because the Spirit is Truth. III. So the Holy Spirit decides and ends the great doubt that arises in the Heart about the work of Grace the right way; will not speak Peace to him to whom it doth not appertain; will not clear the Guilty, (viz.) him that believeth not, notwithstanding his seeming Zeal, Holiness, etc. nor condemn the holy and sincere Person, notwithstanding the Weaknesses and Infirmities of his Life. IV. So in the great case of Interest or no Interest in Jesus Christ, or about Faith and Regeneration, there must be two or three Witnesses, no more is required. First, The Spirit of God. And secondly, Our Spirit, or the Testimony of our own Conscience. The Spirit itself beareth Witness with our Spirits, Rom. 8.16 that we are the Children of God. V. When the Spirit of God, with a Man's own Conscience, gives in Evidence for him touching his Sincerity, when accused by Satan and by wicked Men, and rendered as a vile Hypocrite, as Job was, it doth clear him and makes his Heart light; and how doth he prise and esteem of such a Friend? Alas! had not a Christian the Witness in himself, to clear and bear up his Soul, he would sink down many times into utter Despondency: but this made holy Job to triumph over all his Enemies; Behold, Job 16.19 my Witness is in Heaven, and my Record is on high. As much as if he should say, though many Witnesses are against me, yet I will keep my Conscience clear, I will not have my own Heart to charge me, or witness against me as long as I live. VI So the Holy Ghost gives in such clear Demonstration and Proof to the clearing up of a Man's Evidence for Heaven, that when all Cases are clearly considered, a poor Saint, though doubtful before, comes to a good and full Satisfaction therein, God's Spirit and Conscience compares a Man's State with the Word of God; and if upon Trial, it appears that those Qualifications are wrought in his Heart, that the Word expressly mentions, concerning the Truth of Grace, he than finds he hath no more cause to doubt of the goodness of his Condition. VII. So the Holy Spirit and Conscience bring off a Christian with abundance of holy Joy and Triumph, notwithstanding his Case may seem very dangerous by means of strong Accusations of Satan, 2 Cor. 1.11, 12. as it was with Job; For this is our rejoicing, the Testimony of our Conscience, that in Simplicity and godly Sincerity, we have had our Conversation in the World, etc. VII. So the Spirit or God confirms the Covenant of Grace to the Soul of a Believer, for when the true Fear of God is wrought in the Heart, the Spirit witnesseth to it, and thereby assures us, that all the Promises that are made therein, are undoubtedly our own, and shall be performed to us. 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. The Holy-Spirit a Teacher. Luke 12.12. For the Holy-Ghost shall teach you in the same hour what ye ought to say. 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, and bring all thing to your Remembrance, whatsoever I have said unto you. THe Holy Spirit is the great Teacher of the Church, and every particular Saint and Member thereof, unto whom the Accomplishment of that great Promise is committed; And they shall be all taught of God: Joh. 6.45. Teacher. A Teacher is a personal Appellation. II. A Teacher implieth one or more, that needeth Instruction, or Teaching; it argues Weakness of Knowledge and want of Understanding in some Persons, about such things, they ought to be well instructed in. III. It behoveth an able Teacher to have great Knowledge and Understanding himself, in all those Things and Mysteries he instructeth others in. IV. A spiritual and able Teacher openeth divers dark, deep, hidden, and mysterious things to the Understandings of Men. V. A divine and able Teacher by this means greatly inlightneth the World, and causeth Darkness and Ignorance to fly away, enriching Men's Minds with the precious Knowledge of sacred Truths. VI An able Teacher instructeth ignorant Persons by degrees, as they are able to take in, conceive and apprehend things, first to read the a, b, c, and then the Bible, and afterwards the Grammar, or any other Things of Learning they desire to be instructed in. VII. Some Teachers teach their Scholars out of a Book; their great Business is to help them rightly, and distinctly to understand that. VIII. A Teacher exerciseth much Patience towards them whom he instructeth; especially when he meets with such that are very dull and unapt to learn, he is forced to take much Pains with them. IX. Some Teachers, though very deserving, have been greatly slighted by those very Persons they have showed much Love to, and taken great Pains with for their good, which hath sorely grieved them. X. Some Teachers, after they have found those, whom they were employed to teach and instruct, grown to such a great degree of Stubborness and Obstinacy, that they have utterly despised and refused to betaught by them, and have cast all Counsel behind their Backs; then they have left them, and wholly given them up as hopeless Persons. XI. Godly Teachers are so great a Blessing to People, that it is a great Loss to lose them; nay, a sore and lamentable Judgement upon the Church and the World to be deprived of, or have their Teacher's taken away from them or forced into a Corner. Parallel. THe Holy Ghost is a Divine Person. See Comforter. II. There is no Man whatsoever but needeth the Divine Teaching and Instruction of the Holy Ghost; For what Man knoweth the things of a Man, save the Spirit of a Man which is in him? Even so the things of God knoweth no Man, but the Spirit of God. 1 Cor. 2.11. III. The Holy Ghost hath great Knowledge, yea, he is infinite in Understanding, there is nothing that he is ignorant of, that either concerns God's Honour, or our Good; The Spirit searcheth all things, yea, the deep things of God. 1 Cor. 2.10. IV. The Holy Ghost openeth many dark, and deep Mysteries: what hidden Mysteries did he reveal to the Prophets, and open and unfold to the blessed Apostles? Which in other Ages were not made known unto the Sons of Men, Eph. 3.3. as is now revealed unto the Apostles and Prophets by the Spirit. V. The Holy Ghost inspiring, and teaching the Prophets and Apostles (who were the holy Penmen of the sacred Scripture) hath greatly enlightened the Inhabitants of the Earth, where their Record is known, and also when he hath opened the Eyes of the Understandings of Men in those profound and glorious Mysteries contained in the holy Scripture, how are their minds enriched with the Knowledge of divine Truths? VI The Holy Ghost teacheth and instructeth poor Sinners gradually, first the a, b, c, of Religion, viz. the Knowledge of Sin, and their lost and undone Condition thereby; the Vanities of this World, together with the necessity of a Saviour: and then in the second Place, he instructeth them in higher Mysteries, opening and explaining the Covenant of Grace, as also the glorious Mystery of Union and Communion with God, the Mystery of the Trinity, the Incarnation of Christ, his Priesthood, and other things relating to him as Mediator; together with many dark Sayings and Prophecies of the Scripture, which those who are unlearned, 1 Pet. 3.16. (viz. who have not the Spirit's teachings) wrest unto their own Destruction: I have many things to say unto you, but ye cannot bear them now. VII. So the Holy Ghost teacheth Sinners the Knowledge of the Scriptures: for as the Spirit gave them forth so he is the best Interpreter of them: Luk. 24.45 Then opened be their Understandings, that they might understand the Scriptures. He shall teach you all things, Joh. 14.26. and shall bring my Words to your Remembrance; he shall take of mine and show it unto you etc. that is, he shall open and explain my Word and Doctrine to you. How ignorant are some Men of the Scriptures, and of those glorious Mysteries contained therein? notwithstanding all their humane Learning (or that Knowledge they have of Hebrew, Greek, and Latin) for want of the Spirit's Teaching. VIII. So the Holy Ghost exerciseth much Patience towards Sinners, whom he comes to teach and instruct in the way of Salvation; Mankind being generally very dull and unapt to learn the Knowledge of themselves, Sin, Christ, and Salvation; therefore he drops now a Word, and then a Word for their Conviction. IX. So many Men that the Holy Ghost hath showed much Love unto, and laboured greatly with, have notwithstanding slighted and disregarded all his Counsel and Instruction; like as Israel did of old: Thou gavest them thy good Spirit to instruct them, Neh. 9.20. and withheld not thy Manna from their Mouth, etc. X. So the Holy Ghost, who laboured to instruct the old World, finding they were grown to a fearful degree of Hardness, Rebellion, and Obstinacy, utterly refusing to return or be reform, after he had waited many Years upon them, left them to perish in their Sins God declaring sometimes before the Flood came upon them, Gen. 6.3. That his Spirit should not always strive with Man: and in like manner the Spirit deals with stubb●●rn, obstinate Sinners; for after long-waiting and abused Patience, he leaves them and gives them utterly up to their own Heart's Lust, and to walk in their own Counsel. XI. The Holy Ghost is such a great Blessing to the Church and People of God, nay, and unto Sinners too, that there can come no greater Judgement upon them, than to be deprived of this sacred and heavenly Teacher, though it is sad with the Church, Dr. Owen. When her Teachers are removed into a Corner, and her Eyes see them not; yet we had better lose all other Teachers, and that utterly, than lose this great Teacher only; for though he is pleased to make use of them, he can teach effectually and savingly without them, were they removed and taken away; but they cannot teach without him unto the least spiritual Advantage; and those who pretend to be Teachers of others, and yet despise his Teaching-Assistance, will once find they undertook a Work which was none of theirs. Inferences. IS the Holy Ghost the great Teacher? how dare any then reproach and vilify 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 any thing 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, 1 Joh, 2.20, 27. 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; 2 Tim. 2.2. 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, Eph. 4. and of the Knowledge of the Son of God, unto a perfect Man, etc. 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. The Holy-Spirit compared to a Dove. Mat. 3.16. And he saw the Spirit of God descending like a Dove, and lighted on him. The Holy-Spirit is represented by a Dove, or appeared in the shape of a Dove, and may in some things be resembled thereto. Simile. A Dove is a Bodily Substance, or hath a Subsistence of his own. TWO As at the beginning of the Creation, saith a Reverend Divine, Dr. Owen. the Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incubabat, came and fell on the Waters, cherished the whole, and communicating a prolific and vivifick Quality unto it, as a Fowl or Dove in particular gently moves itself upon its Eggs, until with, and by its generative Warmth it hath communicated vital Heat unto them. III. A Dove is a meek, harmless, and innocent Creature; Be ye as harmless as Doves. IV. A Dove hath a quick, sharp Sight or Eye, as it is hinted, Cant. 1.6. chap. 4.1. V. A Dove brought Tidings to Noah of the ceasing of the Flood of Waters, and so consequently, that the Wrath of God was abated likewise. VI A Dove is a most swift Creature: hence David cries out, O that I had the Wings of a Dove! Psal. 55.6. then would I fly away, and be at rest. Parallel. SO the Holy Ghost hath a personal Existence, It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bodily Shape, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Dove. II. So now (saith he) at the Entrance of the new Creation, the Spirit comes as a Dove upon Christ, who was the immediate Author of it, and virtually comprised it in himself, carrying it on by virtue of his Presence with him; and so this is applied in the Syriack Ritual of Baptism, composed by Severinus; And the Spirit of Holiness descended, flying in the likeness of a Dove, and rested upon him, and moved on the Waters. III. So the Holy Spirit is of a most sweet, meek, pure and Dovelike Disposition, the Perfection of all excellent Qualities being in him, as well as upon the Dove Christ, as he was figured forth thereby. IV. The Holy Spirit hath a quick and sharp Sight, can discern the very Thoughts and Intents of the Heart; what can be hid from his Eyes, Heb. 4.13▪ before whom all things lie naked and bare? V. So in the Assumption of this Form, there may be some respect had to Noah's Dove, signifying Peace and Reconciliation by Christ, and the ceasing of the Wrath of God to all those who shall fly to the Lord Jesus, and rest upon him by a lively Faith. VI The Holy Ghost is swift; God is said to fly upon the Wings of the Wind; the Spirit is God, and the Flight of the Dove, saith Reverend Blackwood, Mr. Blackwood on Mat. 3. p. 85. denotes the divine Influence of the Spirit coming from Heaven into the Members of Christ, as well as into the Head; the Holy Ghost can quickly come to the Aid and Succour of a Believer, when in Trouble or beset with Temptation, or to strengthen him when, he hath any great Work and Business to do for God. That Spirit appeared like a Dove, and yet the Learned tell us, it was of a fiery Colour, and we must not think this Substance, saith Mr. Blackwood, or Body resembled by a Dove, to be hypostatically united to the Holy Spirit, as the humane Nature of Christ is to the divine: but as Angels appeared ofttimes to Men in humane Bodies, and laid them down again; so did the Holy Ghost. The Holy Spirit the Saints Guide. Joh. 16.13. He will guide you into all Truth, etc. Rom. 8.14. As many as are led by the Spirit of God, they are the Sons of God. The Spirit is the Saints Guide. Guide. A Guide is very necessary for Strangers in a Wilderness, where there are many ways and turnings. II. An eminent and able Guide is well skilled in all ways, and able to give Directions in the most difficult Cases that are very hard to find out. III. A faithful Guide gives notice of all the Dangers that are in the way, and shows also how a poor Traveler may escape them, and so go safe unto his desired Place. IV. An able Guide frees a Man, that commits himself to his Guidance, from many Cares and Fears that attend such who have lost their Way, and have no Guide. V. An able and faithful Guide gives plain and full Direction to the ignorant, so that they cannot well miss the way, if so be they exactly follow his Directions. Parallel. SO the Guidance of the Holy Spirit, as it is contained in the Holy Scripture, is necessary to Believers whilst they pass through the Wilderness of this World, where one says this is the way, and another that. II. So the Holy Spirit is able to guide poor Sinners in all the ways of God; he led Moses and the Prophets under the Law, and led the Apostles and all the Primitive Christians, under the Gospel-Ministration. Holy Men of God spoke as they were moved and guided by the Holy Spirit. 2 Pet. 2.21 There is no Precept nor Promise of God needful for the Children of Men to be instructed in, but the Spirit in the holy Scripture hath left it upon Record for our Direction and Consolation; and whatsoever is hard to be understood, that is contained therein; The Spirit that searcheth all things, can open and explain it to a gracious Soul: the Spirit guides in the way of Morality, in the way of Faith and Gospel-Obedience, in the way of Church-Constitution and Discipline, and in Gospel-Holiness and Conversation. III. The Holy Spirit hath in the Holy Scripture (for in that is contained all the Directions of the Spirit, touching all matters and cases necessary to alvation) given notice to all Spiritual Travelers of all the Dangers that may attend them in the way to Heaven. First, the Danger of Unregeneracy, the common Road that most Men and Women walk in; the Spirit●● hath told us positively, Joh. 3.3. if we go in that way, we shall perish for ever: Except a Man be born again, he cannot see the Kingdom of God. Secondly, The great Danger of the way of Presumption. Thirdly, The Danger of Despair. Fourthly, The Danger of Idolatry, Heresy, and Error. Fifthly, The Danger of Disobedience to Christ's Commands, Acts 3.22.23. Sixthly, The Danger of loving or liking of any one Sin. Seventhly, The Danger of Hypocrisy. Eighthly, The Danger of Apostasy, etc. IV. So the Holy Spirit frees a poor Saint from many Fears and Cares (which attend others) whilst he wholly commits himself to the Guidance of God's Word, and to the Directions of the Spirit: many are at a loss, and know not what to do, nor which way to go, whilst he rests satisfied, resolving to go wholly by this Guide. V. So the Holy Spirit in the Scripture of Truth, hath given such plain and clear Directions in all Cases of moment about Faith and Holiness, that the ignorant and unlearned cannot miss the way to Heaven, if they carefully observe the Rules laid down therein. Guide OTher Guides, though very skilful, and have good Knowledge of a way or matter they undertake to guide Men in, may, notwithstanding in some things, miss; being not infallible, cannot give infallible Demonstrations to all doubtful Persons that they are right, and that those who follow their Directions, shall never go astray. Disparity. BUT the Holy Spirit in such a glorious manner, by many Signs and Wonders, so confirmed the way to Heaven, (as they are recorded in the Holy Scripture) that those that follow his Counsel, shall not go astray; he is an infallible Guide, and never imposed any Rules, Laws, or Precepts upon Men, but left such convincing Evidence of the Truth of his Testimony, that there remains no just ground for a Doubt or Objection; as might be showed in respect of the giving forth both of the Law and Gospel: therefore those who pretend they are led by the Spirit or Inspiration, and yet cannot prove and demonstrate what they say to be true, by such ways and means that no Deceiver can pretend unto, or do the like, etc. lie, and abuse the Holy Ghost, who is a certain and infallible Guide. Inferences. BLess God for this Spiritual Guide in matters of Faith and Practice, and that there are such sure Rules left by him in the written Word. What should we have done, had God never afforded us such a Teacher and Guide as the Holy Ghost is? 1. For Man naturally is blind; I will lead the Blind in ways they knew not, etc. 2. There are many Byways, 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, 2 Tim. 3.16, 17. Joh. 16.13. believed and practised in order to Salvation: He shall guide you into all Truth, he shall bring my Word to your Remembrance. Quest. How shall we know who follows the Spirit's Guidance? Answ. Art thou led to repent, to leave thy Sins, to believe in Christ, to obey his Commands, to 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, Rom. 8.14 and such who thus live, are led by the Spirit of God, and are the Sons of God. THE Word of God Compared To LIGHT. The Fourth Head of Metaphors, Allegories, Similitudes, and other borrowed Terms in Scripture; that relate to the most Sacred Word of GOD. Psal. 119.105. Thy Word is a Lamp unto my feet, and a Light unto my path. 2 Pet. 1.19. We have also a more sure word of prophecy whereunto ye do well that ye take heed, as unto a light that shineth in a Dark place, etc. 2 Cor. 4.4, 6. Lest the light of the glorious Gospel of Christ who is the Image of God should shine upon them, etc. In handling this Metaphor we will (1.) Show what Light is. (2.) Give its various acceptations. (3.) Run the Parallel, and largely open the Properties of Gospel Light; Concluding with Practical Improvements upon that and some Dependant and Collateral Points. LIght properly taken, is thus defined, Lux est claritas seu splendor in Corpore luminoso, vel extra a corpore luminoso exiens— that is, Light is a Clarity, Brightness or Splendour in a luminous body, or proceeding from it—. It is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Or) from whence comes the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cerno, to behold, which cannot be done, but where there is light—. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maor is properly a lightsome or lucid body, as the Sun, Moon, Stars, Gen. 1.14, 15, The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Matth. 17.2. Act. 26.23. the Latins lux and lumen—. It is threefold, viz. there is a Natural light, a light of Grace, and a light of Glory; the first is common to all that have the Sense of Seeing, the second to Believers only on Earth, the third to the Saints and glorified Spirits in Heaven. The second sort of which we treat, proceeds from Christ who is called the light Joh. 1. and his Gospel, which is also called Light, because it has the same influence and Efficacy in illuminating the Minds of Men (which without it are spiritually dark,) as the Sun and other lucid bodies have, to help our Corporal Eyes in the discovery of Objects. Light Metaphorically is put for life itself, Job. 3.16, 20, 21. (2.) For any Prosperity and Joy of Mind arising from thence Esth. 8.16. (3.) For the open and manifest state of things, Matth. 10.27. Zeph. 3.5. Joh. 3.21. 1 Cor. 4.5. (4.) For Favour and Good Will, Prov. 16.15. (5.) For the Mystery of Regeneration, (1) With respect to the Organical Cause of it, viz. the Word and Spirit of God, Psal. 43. Prov. 6.23. Isa. 2.5.20. 2 Cor. 4.6. 1 John 2.8. (2) With respect to the formal Cause, which is the Saving knowledge of Christ, and true Faith, Act 26.18. Eph. 5.8. 1 Pet. 2.9. 1 John 1.7. Hence Believers are called the Sons of Light, Luk. 16.8. Eph. 5.8. 1 Thes. 5.5. and the Graces of the Spirit and effects thereof, the Armour of Light, Rom. 13.12. (3) With respect to the final Cause, the last scope and effect of Faith, which is life Eternal, Isa. 6O 19, 20. Joh. 8.12. Act. 26.23. 2 Tim. 1.10. etc. More particularly by a Metaphor Light is put for Knowledge, Dan. 5.11. Isa. 60.3. For Beleivers, Eph. 5.8. For the Ministers of the Gospel, Matth. 5.14. For God himself, 1 Joh. 1.5. Natural light was the first perfect Creature that God made of this visible world, Gen. 1.3: Light is put for the Morning, Neh. 8.3. And he read unto them— from the light (so the Hebrew) until Midday— Noon light (in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zocharajim) signifies double light, or that which is extraordinary shining. The Devil is called an Angel of Light, 2 Cor. 11.14. that is by himself or Agents he assumes a specious and seeming Sanctity on purpose to ensnare and deceive the Godly. God is said to dwell in unapproachable Light, 1 Tim. 6. that is in such transcendent Glory, that no Mortal Eye can approach unto. There is nothing so illustrious and glorious as Light, hence the joys of Heaven are set out by it. In what respect the Word or Gospel is compared to Light, take as followeth, METAPHOR. 1. Light is pleasant and very Comfortable. Eccls 11.7 Truly Light is sweet [saith Solomon] and a pleasant thing it is for the Eyes to see the Sun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sweet is the light. How grievous is it to be blind or to be kept in a deep and dark Dungeon 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 Judgement of it, you bring it to the Light. Whatsoever maketh manifest [saith the Apostle] is Light. Eph. 5.13. 4. Light hath a Directive virtue, it Guides men in their way: the Traveller 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 Cheering, 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. 'Tis a quality so spiritual that nothing can fasten upon it to pollute it. 8. Light is Glorious for beauty and splendour. 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; Ps. 97.11. many Good Days have we enjoyed since God sent out his Light and Truth amongst us. Ps. 43.3. 2. The Word of God is of a searching and penitrating nature, the Apostle saith, it is quick and powerful, Heb. 4.12. 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. 'Tis a hard matter for a Man, tho' 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, etc. 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, 2 Tim. 3.15, 16, 17 believed or practised in order to Salvation. 4. The Word of God Directs and Guides Men in the Right way. Hence David saith, Psal. 119.105. 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) than 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 chose the Light within, or Inspiration, etc. then must a Man be able to Confirm and Prove what he sayeth in such a way, or by such means that no Deceiver or Impostor can pretend unto, or do the like. Object. 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. Answer. That the holy Spirit or third Person of the holy Trinity is a Greater Light than 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 Cheering and Quickening Virtue. Psal. 119.50. Psal. 119.93. 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. Ps. 119.9. Wherewith shall a young man cleanse his way? by taking heed thereto according to thy word. Joh. 15.3. 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 Sense 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; Psal. 119.1▪ 40. what filthy sinks hath it past through, and what means hath been used by the Popish Adversaries and others to Corrupt and Pollute, 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 pollute it. 8. The Word and Gospel of Christ is called by the Apostle, The Glorious Gospel, 2 Cor. 4.4. 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 Splendour shines forth as may be demonstrated many ways. 1. It's Glorious, in Respect of the Author and Fountain from whence it proceeds. 2. 'Tis Glorious in a Comparative sense. 3. 'Tis Glorious in respect of itself. 1. Gospel glorious in respect of the Author and fountain from whence it proceeds. 2. Gospel glorious in comparison of the law. First, As light is Glorious because it is the most Excellent Rays, 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, 'Tis glorious in a comparative sense, it Excels the Law, hence called a better Testiment; tho' that was glorious, yet it had no glory in this respect, 2 Cor. 3.10. 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 spoke as it were under a Veil. III. The gospel is clear and plain; Christ beheld, heard, handled, etc. the Mysteries long hid, opened and explained fully: we behold with open face, etc. 2 Cor. 3.17, 18. IV. The law was appointed to be but a leading Ministration, and in subserviency to the gospel, our Schoolmaster to bring us to Christ. Gal. 3.24. 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, Rom. 8.3. in that it was weak through the Flesh, God sent forth his Son, etc. The law wounds, but can't heal; it shows a man he is dead, but it can't give him life; it shows man he is naked, but it cannot clothe 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, Heb. 2.1, 2 Act. 7.53. 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 spoke 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. Heb. 12.25. 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, Heb. 7.23, 24, 25. he ever liveth to make intercession for us, but this man because he continueth for ever 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 Priesthood. 7. There is compleatness and perfection in Christ's Priesthood; but it was not so touching Aaron's. If therefore perfection were by the Levitical Priest, Heb. 7.11. etc. the law that made nothing perfect. IX. The Priesthood of Christ under the gospel excels Aaron's in respect of Work and Office, etc. 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. Leu. 16.32. 5. To Judge of Uncleanness, Leu. 13.2. 6. To offer Incense, Leu. 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, etc. 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. Rev. 8▪ 3. 7. He offers Incense; And there was given to him much Incense that he should offer it with the prayers of all Saints. Act. 3.26. 8. He gives down Blessings; Him hath God sent to bless you in turning away every one of you from his iniquities, etc. 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; Heb. 10.14. But Christ hath offered up himself in Sacrifices once for all, by one offering he hath perfected for ever 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 for ever. 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, etc. 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. Joh. 3.16. 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: Mat. 11.28, 29. 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 for ever, but the Son abides for ever, an everlasting Covenant, Joh. 8.35. an everlasting Priesthood, an everlasting Gospel. No other Ministration is to be looked for till the end of the World. 3. The Gospel glorious in respect of the Historical part of it. 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 Achievements of Wars, of the conquering of Kingdoms and Nations, and overcoming mighty Champions, etc. 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 Marvellous, 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 Ruled 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 favour 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 Achievements, 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; Mat. 4.2, 3, 4 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 marvellous 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, The Gospel glorious in respect of the Titles or Names given to it. so its glory appears in Respect of those Titles or Epithets given to it. I. 'Tis 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. Acts 20.24. II. 'Tis 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 favour 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, Rom. 10.17. 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. Eph. 4.12. Eph. 6.15. Isa. 57.19. 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. Eph. 2: 17. 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, Psal. 107.20. 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. Mat. 24.14. Luk. 10.11. Mark 15.41. Mat. 11.12. 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 inriches 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. Phil. 2.16 V. The gospel is called the word of Life. Col. 3.4. 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. Joh. 10.10. 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 Saviour] shall hear the voice of the Son of God, Joh. 5.25. and they that hear shall life. 4. 'Tis by the Word and gospel of God life is maintained in us, 'tis the support of our spiritual live. Mat. 4.4. 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. Rom. 1.16. VI The gospel is Called the Power of God to Salvation, i. e. a mighty and glorious Instrument or means of Gods saving Power: Metalepsis. Heb. 12.19 Deu. 25.8, 9, 10. 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. Eph. 3.8. 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, Col. 2.3. & 1.19. it pleased the Father that in him all fullness should dwell. 2. It shows the nature of his Riches both of grace and glory. Eph. 1.7, 18. ch. 3.16. 3. The gospel makes all spiritualy and gloriously Rich, who truly Receive it, tho' 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. Rom. 10.8 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. Tit. 1.9. XI. 'Tis 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, 2 Cor. 3. Gal. 3.2. 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. 'Tis called the glorious gospel of God. 1 Tim. 1.11. 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. Rev. 22.18. 1. Yea it is a Book by the inspiration of God, as all holy Scriptures were. All other books, save the Bible, are humane, but this is Sacred and Divine. 2. There is a Blessing pronounced to him that reads this book. Rev. 1.3. 3. And a much greater Blessing to him that understands it, and keeps the things therein contained. 4. 'Tis a Book of all truth and no error: can that be said of any other book? 5. 'Tis a Book Ratified and Confirmed by wonders. 6. 'Tis a Book that all other books point to. Moses points to it, the Prophet's point to it, all holy books of godly Men point to it. 7. 'Tis a book that all good and godly books are taken out of. 8. 'Tis 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. 4. The Gospel glorious in respect of the time when it was contrived. Thirdly, To come more directly unto the thing itself to set forth and further illustrate the glory and splendour of the gospel of Jesus Christ. 1. 'Tis 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 foreknowledge of God.— God, that is Father, Son, and Holy Ghost, all agreed that the second Person should assume Man's 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 every one 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: Rom. 3.26. 1 Joh 3.8. 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, sith Father (as many Divines observe) in some places of Scripture respects all the three Persons, and hence the Jewish Rabbis (who allow not of the new Testament) manifestly declare their Ignorance touching this Great Truth of the Trinity, tho' 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. 5 The Gospel glorious in respect of the Revelation made therein of the Trinity. Fifthly, The gospel appears yet to be more glorious upon the Consideration of the glory of every one 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 tho' 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 Father's glory; all are to honour the Son as they honour the Father, but not above the Father, nay what can or ever did demonstrate or greaten the honour which is due to God the Father, like the honour 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, Joh. 6.57. Joh. 14.28. Joh. 12.49. and I live by the Father, etc. My father is Greater than I, I Honour my father, but ye dishonour 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. Quest. Wherein doth the gospel manifest the Father's glory. Answ. The Father's glory shines forth therein to Admiration in respect of his infinite Grace, Love and Rich Bounty to poor perishing men. The Glory of the Fa- shines forth in the Gospel. 1. Whatever Relief succour 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. Joh. 3.16. 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 lose 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 favour 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. Isa. 53.3▪ 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. Joh. 10.8. 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 Favour and Grace from him? No it was for such that were his Enemies who Deserved nothing but Hell and Eternal Wrath for ever. 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 Cor. 5.19. 2. To Espouse and Marry poor Sinners to himself for ever. 3. To Convey a gracious and Legal Pardon to them, Act. 5.31. Rev. 1.52 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 Favour and Grace who were his Enemies and Children of Wrath by nature. 1 Joh. 3.1 5. To Purchase a Kingdom for them. Eph. 1.13. 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. Exod. 34.7. 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 Man's 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 loathed them, Ps. 7.11. Zech. 11.8 he has whet his Sword, etc. 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 behoveth 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; Exod. 34.7, 8. 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, Psal. 49.7, 8. 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, etc. 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 endeavouring] 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. Show 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. Isa. 53.4, 5, 6. 1 Pet. 2.24. Heb. 9 22. 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. Eph. 2.13, 14, 15. 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, 1 Cor. 6.20. 1 Pet. 1.18. Acts 20.27. Eph. 1.6. Isa. 45.24. 1 Cor. 1.30. Rome 4.3. 2 Cor. 5.21. Act. 4.12. 1 Joh. 1.2.12. 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? Quest. 1. Because of the absolute Purpose and Decree of God, God has decreed this way and no other way to save sinners. Answ. 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, Rom. 3.24, 25. through the Redemption that is in Christ Jesus. How can we be said to be freely forgiven our sins in a way of grace and favour if Christ hath made a full compensation to the Justice of God for them? Object. 1. 'Tis wholly of grace tho' not without Atonement and Redemption made by Christ blood which might be made appear many ways. Answ. 2 Cor. 5.19. 1 In that God is so gracious as not to require satisfaction of us and Impute our Trespasses to us. 2 Because God was at his own free choice whether he would bring forth a Saviour for us or not. Joh. 33.24. Joh. 3.16. 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 tho' there is a worth and sufficiency in it for all; yet it is only made effectual unto them, for whom it was intended or appointed by that glorious agreement or compact between the Father and Son in Eternity. 5. 'Tis further manifest also in respect of Gods 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, Rom. 10.14, 1ST Eph. 3.4.5 Gal. 1.14▪ 15. and Faith comes by hearing the Word Preached, had not God afforded us the gospel, we should have known no more of this glorious Mystery of Redemption, nor had any more faith than Pagans and Infidels. 6. It appears to be wholly of God's free grace; upon the consideration of Gods 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, 'Tis 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, Isa. 42.4. 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. Heb. 〈…〉 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. The Gospel glorious in respect of the Revelation made therein of the great Subject thereof, J. Christ. 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. In respect of his glorious Person & Personal Excellencies. 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, Psal. 76.4. Ps. 45. ●● Cant. 〈…〉 10, 1ST. 〈…〉 Heb. 1.3. 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 Father's 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 Father's 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, 1 Tim. 3.16. and they worship him. 3. Because Saints and all truly enlightened Souls do admire him and know not how to set him forth, Phil. 3 ●●. 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. Quest. Wherein doth his personal Excellencies consist? Answ. In his being Man, such a Man, there is one God, and one mediator between God and man, 1 Tim. 3.5. THE man Christ Jesus: Compared with Acts 2.22. Heb. 7.24. Quest. What a Man is Christ? Answ. A Man of Men, the Son of Man, a Man without spot fault or stain of sin, the Excellency of humane Nature, made like unto us in all things, sin only excepted. The Godhead or Deity of Christ. Luk. 2.36. 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. Heb. 1.8. 1. He is called God, but unto the Son he saith thy Throne O God is for ever and ever, etc. 2. Not only God, but the Mighty God; His name shall be called wonderful, counsellor, Isa. 9.6. the mighty God, the everlasting Father, etc. 1 Joh. 3.20. 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. Rom. 9.5. Lastly, He is called God blessed for ever whose are the Fathers, and of whom as concerning the flesh Christ came, who is God blessed for ever, 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 Gods of these Nations to be but Idols, and that the same power in respect to creating, Col. 2.16. 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, etc. 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, Heb. 1.3. 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, Col. 1.17. sat down on the Right-hand of the Majesty on high, etc. 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, Ps. 139.6. 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; (tho' this Argument depends upon the last, yet for Illustration sake I make another of it) he that searches the heart, aught 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, Jer. 17.9, 10. 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 every one 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, Isa. 44.6. ch. 48.12. and besides me there is no God: Compared with Isa. 48.12. Harken unto me O Jacob, and Israel my called, I am be, I am the first and I am the last, etc. And that the same is spoken of the Lord Jesus Christ; See Rev. 1.8. I am Alpha and Omega, Rev. 1.8. 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; Mat. 9.1, 2, 4, 6. Mar. 2. ●●6 Luk. 5.21 Act 9.14. Rom. 10.9, 10, 11, 12 1 Cor. 1.2. Joh. 2.19.21. Joh. 10.18. Phil. 2.5, 6, 7. Zec. 13.7. 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 aught 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 spoke 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 for ever: 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, Heb. 12.2. is God Eternal, Blessed for ever Amen. But Christ is the Object, Author and Finisher of true Believers Faith, Ergo. Thirteenthly, He that hath Power to Baptise with, and give the holy Spirit, Mat. 3.11 Mar. 1.4. Eph. 4.8, 9, 10, 11. and the saving graces thereof, is God. But the Lord Jesus Christ hath power to Baptise with and give the holy Spirit, Ergo, He shall baptise you with the holy Spirit and Fire: when he ascended up on high he gave gifts to men, etc. Fourteen, 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, Joh. 1.11, 12. — 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 Gods 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; Deut. 30.20. Col. 3.4. 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, Mat. 28. ult. 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. Bernardus no●● vidit omnia. Joh, 1.48. Act. 9: 11. But all this the gospel shows to be true of the Lord Jesus Christ: Ergo. Eighteen, He that is the Saviour of all the Elect and Chosen People of the Lord, is God: but Jesus Christ is the Saviour of all such and therefore God. How often is he called our Saviour, Neither is there salvation in any other. Act. 4.12. 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, Joh. 6.44. ch. 5.28. 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, etc. Thus we have briefly showed 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 showed 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 than Christ is he. He is David's Root, and David's Offspring; David's Lord, and David's Son. See Metaphor Branch and Root. Quest. What Kind of Beauty and Perfections, is the Beauty and are the perfections of our Lord Jesus Christ? Answ. 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, etc. 2. His Beauty is a desirable Beauty, saw ye him whom my Soul loveth, with my soul have I desired thee in the night? Isa. 26.9. Ps. 27.4. One thing have I desired of the Lord and that will I seek after: that I may dwell in the house of the Lord for ever 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. 'Tis 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. Prov. 31.30. 4. It is a Real beauty, not a seeming beauty, a paint on a wall. What's humane 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: who ever 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, Ezek. 16.14. and thy renown went forth among the heathen for thy beauty, for it was perfect through the comeliness which I put upon thee, etc. 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 can't see it, they behold no beauty nor comeliness in him to desire him. Isa. 53.2. 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. 'Tis a lasting and never fading beauty: The beauty of Mortals is like a flower which withereth and passeth away in a Moment. You gentle Youths whose chaster Breasts do beat With pleasing Raptures, and Loves generous heat: And Virgins Kind, from whose unguarded eyes Passion oft steals your hearts by fond surprise: Behold the Object, this alone is he! Ah none like Christ did ever mortals see! He is all fair; in him's not one ill feature: Ten thousand times more fair than any Creature That lives, or ever lived on the earth, His beauty so amazingly shines forth. Angelic nature is enamoured so, They Love him dearly, and admire him too. His head is like unto the purest Gold; His curled Tresses lovely to behold. And such a brightness sparkles from his eyes, As when Aurora gilds the morning Skies: And though so bright, yet pleasant like the Doves; Charming all hearts, where rest diviner loves. Look on his beauteous cheeks and thou'lt espy, The Rose of Sharon decked in Royalty. His smiling Lips, his speech, and words so sweet, That all delights and joy in them do meet, Which tend at once to Ravish Ear and Sight, And to a Kiss all heavenly Souls invite. The image of his Father's in his face: His inward parts exce. he's full of Grace. If heaven and earth can make a rare complexion, Without a spot, or the least imperfection; Here, here it is; it in this Prince doth shine: He's altogether lovely, all Divine. If you his beauty saw, his Riches weigh: 'Twill charm your eyes, your best affections sway, And in dark minds spring an eternal day. He's fairer than all others; Beauty such: As none can be enamoured on too much This Object choose, yield him a holy Kiss That thou at last mayst sing, Raptur'd in Bliss, My Well beloved's mine, and I am His. 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 glorious love▪ 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; 1 Joh. 4.19. 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, Host 14.4. the Soul is Christ's own free and voluntary Choice, and he doth not grudge us his Love, he doth not think he is too High, too Rich, too Honourable 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, Host 11.3. 1 Joh. 4.19. 1 Kin. 19.20. Luk. 14.23. engaging or attracting Love, it is like Elijahs 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 can't 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. Cant. 8.6. 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, Eph. 3.17.18, 19 Rev. 1.5. 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, Rom. 8.35. Joh. 13.1. 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, Cant. 5. ult. 'tis with the soul as 'twas with Ahab touching Naboths 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? Joh. 20. feed my sheep—. If you love me keep my Commandments. Such delight in Christ's Presence, and greatly prise 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. Glorious Riches of Christ shines forth in the Gospel. 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, etc. 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. Col. 2.3. 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. Quest. How did Christ come by his Riches? Answ. 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. Heb. 1.2. 2. He is Rich as Mediator; so it pleased the father in him all fullness should dwell, he was made heir of all things. Mat. 28.18. Joh. 13.3. 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 Thiefs had Rob us of our Riches, but Jesus Christ hath rescued or recovered them again out of the hands of these Robbers. Eph. 4.8. chap. 1.14 Ps. 78.54. Act. 20.27 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. Quest. How do you make it appear that Jesus Christ is gloriously Rich? Answ. 1. Because he had enough to pay all our debts, yet never a one of us owed less than Ten Thousand Talents. Mac: 18. 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, Psal. 104.24. Col. 1.16, 17. they all eat at his Table, none keeps such a house, hath such a family as Christ, he has a good stock, great come 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, Rev. 5.11. Advanced on high, honoured greatly on earth, bestowed vast Treasures and Riches upon, how many Millions hath he Adorned and gloriously Decked 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 Lords 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 every one of his faithful followers. Every Saint shall have a Kingdom and Crown that fadeth not away; Rev. 2.10. 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 every 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; Prov. 3.13, 14, 15 Happy is the man (saith Solomon) that findeth wisdom and the man that getteth understanding, for the merchandise of it is better than the merchandise of silver, or the gain thereof than fine gold, she is more precious than Rubies and all the things thou canst desire are not to be compared unto her A little Faith tho' it be but as a grain of Mustard seed is worth more than Thrones, Crowns and Kingdoms of the earth, one dram of grace is better than 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, Rom. 11.33. how unsearchable are his Judgements 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, Eccl. 5.10 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, Joh. 4.13, 14. 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 to day and gone in a moment with one spark of fire or with one blast at sea, but Christ's riches are durable, riches and honour are with me yea durable riches and righteousness. Prov. 8.18. Quest. Thirdly, Why is Christ held forth in the Gospel to be thus gloriously Rich? Answ. 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, etc. 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 Saviour, that is so beautiful to look upon and also so exceeding Rich. 4. That it might leave all men and women without excuse in the great Day, what will they have to say that reject such a Saviour, that turn their backs upon such a Christ, when they are called to answer in the Day of Judgement. 5. To relieve the tempted Soul. 6. To strengthen the Faith and cheer the hearts of all that do believe in him. Christ's glorious power shines forth in the gospel. 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. Show 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. Christ is meant hereby. 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, Losing, 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. 1 Tim. 6.15. Over men, mighty men, Kings of the Earth, He is the only Potentate, King of Kings and Lord of Lords. They are all his Subjects, shall and must Submit to him. Rev. 19.16. 4. He hath an universal Power, therefore glorious Power; the Sun, the Moon, the Stars, the Winds, the Seas obey him. Ps. 15.3. 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; Mat. 28.18. '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. Eph. 1.21, 22. 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 nought 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 for ever, Psal. 145.13, & 66, 5. Psal. 104.32. 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, etc. 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, tho' all the Devils of Hell, and Men on Earth oppose and resist him. I will work and who shall let it. Isa. 43.13. Quest. Why hath Christ as Mediator such great and glorious Power given to him. Answ. 1. From the greatness of his work he is to accomplish. 2. Because no Souls [whatsoever Discouragements they meet with] should despair in coming to him or in relying upon him. 3. That he might be feared and dreaded by all, yea that his very enemies might tremble before him. 4. That he might be honoured and adored, Honour belongs to Sovereignty. The Gospel glorious in respect of the Revelation made therein of the Holy Ghost. 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. The holy Ghost is God. 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 Deity 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. Dr. O. upon the Trinity, pag. 90, 91. 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. Baptising 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 spoke. 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, etc. 'Tis evident upon consideration that there is not any thing which we believe concerning the holy Ghost, but that it is plainly revealed and declared in these Testimonies. He is directly called God, Act. 5.3. which the Socinians will not say is by virtue of an exaltation unto an Office or Authority (as they say of the Son;) that he is an Intelligent voluntary Divine Person, he knoweth, he worketh as he will, which things if in their frequent repetition they are not sufficient to evince an Intelligent Agent, a Personal subsistence, that hath Being, Life, Will, We must confess that the Scripture was written on purpose to lead us into mistakes, and misapprehensions of that we are under penalty of eternal Ruin, rightly to apprehend and believe. It declareth also, that he is the Author & worker of all sorts of Divine operations requiring Immensity, Omnipotency, Omnisciency and all other Divine excellencies unto their working and effecting. Moreover it is revealed that he is peculiarly to be believed in, and may be sinned against. Also that he together with the Father and the Son created the World, Joh. 33 4. the spirit of God hath made me, that he is the Author of all grace in Believers and order in the Churches. The sum is, that the holy Ghost is a Divine Distinct Person, and neither merely the power or virtue of God, nor any created Spirit whatsoever. This plainly appears from what is Revealed concerning him, for he who is placed in the same series or order with Divine Persons without the least note of difference, or distinction from them as to an Interest in Personality; who hath the names proper to a Divine Person only, and is frequently and directly called by them, who also hath Personal Properties, and is the Voluntary Author of Personal Divine Properties and the proper Object of Divine Worship, he is a Distinct Divine Person. And if these things be not a sufficient Evidence and Demonstration of a Divine Intelligent Substance, I shall as was said before, despair to understand any thing that is expressed and declared by words. But now thus 'tis with the Holy spirit according to the Revelation made thereof in the word and gospel of God. One Consideration which hath in part been before proposed, I shall premise, to free the subject of our Argument from ambiguity. And this is that, this word or name Spirit is used sometimes to denote the Spirit of God himself, and sometimes his gifts and graces, the Effects of his operation on the Souls of men, and this our Adversaries in this cause are forced to confess, and thereon in all their writings distinguish between the holy spirit and his Effects. This alone being supposed, I say it is impossible to prove the Father to be a Person, or the Son to be so, both which are not acknowledged any other way, (than we may and do prove the holy Ghost) to be so. For he to whom all Personal Properties, Attributes, Adjuncts, Acts and Operations are ascribed, and unto whom they do belong, and to whom nothing is or can be truly and properly ascribed, but what may and doth belong unto a Person, he is a Person, and him are we taught to believe so to be. So know we the Father to be a Person; as also the Son. For our knowledge of things is more by their properties and operations, then by their Essential forms, especially is this so with respect to the Nature, Being and Existence of God which are in themselves absolutely incomprehensible▪ Now I shall not confirm the Assumption of this Argument with reference unto the holy Ghost from this or that particular Testimony nor from the assignation of any single Personal property unto him, but from the constant uniform tenor of the Scriptures in ascribing all those properties unto him. And we may add hereunto that things are so ordered in the wisdom of God, that there is no personal property that may be found in an Infinite Divine Nature, but it is in one place or other ascribed unto him. First, He is placed in the same rank and order without any note of Difference or Distinction as to a distinct Interest in the Divine Nature, that is as we shall see, personality, with other Divine Persons, Mat. 28.19. Baptising 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; Baptising them in the name of the Father, and of the Son, and of the virtue or efficacy of the Father. Can any thing be more absonant from Faith and Reason, than this absurd expression? and yet is it the direct 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 William 1 Cor. 12.11. Ch. 2.10. 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, Gen. 1.3. 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 form and garnished the Heavens, he Inspired, Acted and Spoke in and by the Prophets, well spoke the holy Ghost by Isaiah the Prophet unto our Fathers. Act. 28.25, 26. 2 Pet. 1.21. The Prophecy came not in old time by the will of man. But holy men of God spoke as they were moved by the holy Ghost: He Regenerateth, Enlighteneth, Sanctifieth, Comforteth, Instructeth, Leadeth, Guideth all the Disciples of Christ, as the Scriptures every where 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 Baptised 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 deceive 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, Led us, Guide us, that he spoke of old, in and by the Prophets, that they were moved by him, acted by him, 1 Cor. 2.10 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. Gospel glorious in respect of the works & operations of the holy Spirit. And of no other Tendency are these and the like imaginations 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 * Maximum in tota creatura Testimonium de Divinitate spiritus sancti corpus Domini est; quod ex spiritu sancto esse creditur secundum Evangelistam, Mat. 1. Sicut Angelus ad Jos●●phum dicit quod in ea natum est de spiritu sancto est. Athanasius de fid. un. & Trin. Creatrix virtus altissimi, superveniente spiritu sancto, in virginem Mariam, Christi Corpus fabricavit; quo illo usus Templo sine viri natus est semine. Didym. de Sp. Sanct. lib. 2. 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 humane nature, as the Children or all Believers the same Synedochically expressed by flesh and blood, ver. 16. He took on him the Seed of Abraham. But immediate Divine Efficiency in this matter was the peculiar work of the Holy Ghost. Mat. 1.18. 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 tho' the holy Spirit and the power of the most High were distinct Agents in this matter. Only the manner of his effecting this wonderful matter, concerning which the Blessed Virgin had made that enquiry, how can this thing be seeing I know not a man. The holy Ghost (saith the Angel) acting in the power of the most high, or in the Infinite power of God shall accomplish it. (2.) As the humane nature of Christ was form by the miraculous working of the holy Ghost, he was hereby form 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, Isa. 6.1.1. Luk. 4.16. etc. 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. Act. 2.22. He affirmed that what he did, he did by the finger of God, that is, Luk. 11.20. Luk. 4.36 by the infinite power of God; hence these mighty works are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers, because of the power of the Spirit of God put forth for their working and effecting. See Mark 6.5. 5. The Lord Jesus was guided, directed, comforted and supported in the whole course of his Ministry, Temptations, Obedience and sufferings by the Spirit, he was led thereby into the wi●●derness presently after he was baptised, the holy Spirit guided him to begin his contest with Satan. Dr Owen. The continuation of the discourse in Luke will not admit that any other spirit can be intended, and Jesus being full of the holy spirit returned from Jordan and was led by the spirit unto the Wilderness, namely, by that spirit which he was full of. And it was by the spirits assistance that he was carried triumphantly through the course of his temptations, in the power of the spirit he returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Galilee, that is, Luk. 4.14. 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, Heb. 9.4. some understand by the eternal Spirit in this place is meant the Divine nature, his Deity giving sustenance unto his humane nature in the Sacrifice of himself, in that he had power to lay down his life, and to take it up again, yet many able Divines (both Ancient and Modern) do Judge that it is the Person of the holy Ghost that is intended. See Dr. O. pag. 143. 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. 1 Cor. 12. 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, 2 Pet. 1.21. but holy men of God spoke 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, Joh. 16.13, 14, 15 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, tho' he be not expressly named, etc. Grace is taken two ways in Scripture: (1.) For the Grace, Free Love, and favour of God towards us. (2.) For the Gracious, Free, and Effectual Operations in us. In both 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 sith 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 Judgement fairly stated by Reverend Doctor Owen Dr. O. in his book entitled ΠNEΥMATOΛOΓIA. or a discourse of the Spirit. pag. 256. . (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 Systeme 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, tho' 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 * Christus non, dicit, duxerit, ut illic aliquo modo intelligamus precedere voluntatem, sed dicit, traxerit quis autem trahitur si jam volebat? & tamen nemo venit nisi velit, trahitur ergo miris modis ut velit, ab illo qui novit intus in ipsis hominum cordibus operari non ut homines, quod fieri non potest, nolentes credant, sed ut volentes ex nolentibus fiant. August. cont. duas epist. Pelag. cap. 19 Certum est nos velle, cumvolumus, sed ille facit ut vellemus, de quo dictum est, Deus est qui operatur in nobis velle Idem. de Grat. & lib. Arbit. cap. 16. 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. Wherhfore 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, etc. 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 ourselves, 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, than 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, Phil. 2.13 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. Object. But it maybe Objected that every thing which is actually accomplished in potentia before. There must therefore be in us a power to Believe before we do so actually. The Act of God working Faith in us, is a creating work, for we are his workmanship created in Christ Jesus. Answ. And he that is in Christ is a new Creature, Eph. 2.10. now the Effects of creating acts are not in potentia any where 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. Act. 5. 2. Faith and Repentance. 'Tis said to be given of God. Him hath God exalted to be a Prince and a Saviour to give Repentance unto Israel and remission of sin to you it is given in behalf of Christ not only to believe but to suffer for his sake By Grace ye are saved through faith, and that not of 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, Deut. 30.6. 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, etc. 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, Ezek. 36.26. 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. Dr. O. pag. 279. 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, Jam. 1.18. 1 Pet. 1.23. Joh. 1.13. etc. Born again not of corruptible seed but of incorruptible, etc. Which were born not of blood, nor of the will of man, but of God. This being so it behoveth them who plead for Active Interest of the will of Man in Regeneration, to produce some Testimonies of Scripture where it is assigned unto it, as the Effect unto its proper Cause where is it said that a man is born again or begotten anew by himself? and if it be granted, as, it must be so, unless violence be offered not only to the Scripture, but Reason and common 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. The Gospel Glorious in respect of Grace and the saving operations of the spirit. 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. 'Tis hereby we come to be quickened, the flesh profiteth nothing, 'tis the Spirit that quickeneth; (that is) the Humane 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 chaste, and to loathe Lascivious thoughts. 4. It makes hardhearted sinners full of Bowels. 5. It makes the impatient Soul to bear all things. 1 Cor. 13.4, 5, 6, 7. 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; 1 Cor. 6.11. Tit. 3.4, 5 Act. 15.9. 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, etc. Luk. 10.34. 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 inriches 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, Prov. 1.8. Ezek. 16.12, 13. Luk. 15▪ 22. 1 Pet. 3, 4. 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 decked 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. The Gospel glorious in respect of the tenders and offers made therein. 6. The gospel is glorious in respect of the tenders and offers made therein to the Sons of Men. What is tendered? Quest. Repentance is tendered, Pardon is tendered, Peace is tendered, Bread and Water of Life is tendered, perfect Righteousness is tendered, Adoption is tendered, Answ. 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? Quest. The great God, he that has them to bestow, and a right to give them. Answ. Who are they offered to? Quest. To such that are his Enemies, Rebels, even the worst of Sinners, in a word, Answ. who ever will, Rev. 22.17. he that hath a will to receive them may have them. Upon what Terms are they offered? Quest. Freely offered without Money and without price tho' a man as to Righteousness hath nothing of worth nor Beauty in him, Answ. being in himself but a Lump of Sin and Filthiness, Isa. 55.1, 2, 3. 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 intent 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 than 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. Gospel Reconciliation, glorious Reconciliation. 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; etc. And then God declares himself to be the Sinners enemy, Col. 1.21. 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. Rom. 5.10. You that were enemies in your minds by wicked works (or as in the Margin, Col. 1.21 22. by your minds in wicked works) yet now hath he reconciled in the body of his flesh through Death. Gospel Reconciliation glorious as to the nature of the branch. 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. 'Tis 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; 1 Joh. 3.21. If our Hearts condemn us, God is greater etc. 6. It is such a breach, that unless made up will produce an eternal Separation from God, Mat. 25.41. depart from me ye cursed into everlasting fire prepared for the Devils and his Angels, etc. Gospel Reconciliation glorious in respect of the means and manner how it is accomplished. Thirdly, 'Tis 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. 2 Cor. 5.18. All things are of God who hath reconciled us unto himself by Jesus Christ, etc. 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, etc. 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 Ionas 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. Gospel reconciliation is in respect of the nature of it. 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 showed mercy. Rom. 9.16 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, 2 Cor. 2.7. 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 honourable Reconciliation, it is a Reconciliation upon honourable Terms, God suffereth not in any of his glorious Attributes: If God had passed by our offences so that we had Pardon and Reconciliation without more ado, without a compensation for sin, Mr. Borroughs. 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 for ever. This Reconciliation will be to the glory of God in the sight of Angels and Men to Eternity, and 'tis that which God Rejoices in as being exceedingly pleased with it, seeing his honour 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 any more; the Union cannot, shall not be broke, 'tis beyond the power of Devils, Men, Sufferings, nay or Sin either to do it, Rom. 8.39 Who shall be able to separate us from the Love of God which is in Christ Jesus our Lord. Gospel reconciliation glorious in respect of the effects of it. Eph. 2.14, 15, 16, 17 Rom. 5.1. 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, etc. 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 Judgement may be convinced in some measure as Balaams was, who cried out that God's ways were best, how Goodly are thy tents O Jacob, and thy tabernacles O Israel, Num. 24.5 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 than 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. Eph. 2.18. 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 Traffic 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. Gospel glorious in respect of the pardon of sin. See Mediator. Eightly, 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. Heb. 9.22. 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. IU. And Lastly, Gospel Remission Is glorious in respect of God that gives forth the Pardon. I am he that blotteth out thine Iniquity, Isa. 43. 2●● 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 reputes the giving them to any poor Believer; as others cannot, so he will never revoke free gospel pardon and remission himself. The Gospel Glorious in respect of Peace as it is the effect of Grace and Remission. 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, etc. My peace I leave with you, Joh. 14.27. my peace I give unto you, let not your hearts be troubled, let the peace of God rule in your hearts, etc. Tenthly, The gospel is glorious in respect of the Ordinances and Institutions of it, The Gospel glorious in respect of ordinances. which we shall insist upon, under its proper head; Particularly that of Baptism and the Lords Supper, which will be made appear to be glorious Ordinances. Gospel glorious in respect of the promises. 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, Rom. 1.2. 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, Tit. 1.2, 3▪ 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 worthyness in us, but purely proceed from the free Grace and Favour of God: Tit. 3.5. 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, etc. he that hath promised to love us freely, pardons us freely. Thou hast bought me no sweet cane with money, neither haste 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. Isa: 43.24, 25. ay, 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. Tit. 3.5. 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. Host 2.16.19. Isa. 62.5. 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 betrothe himself to us for ever. 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 any thing 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, Lovingkindness, 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, etc. Life, Light, Grace, Strength, Wealth, Riches, Pleasure, Honour 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, etc. 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 (tho' such are dead whilst they live) but know not how to die without him, nothing but God is a suitable good for the Soul. 'Tis not clothes that can clothe 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. 'Tis a part and portion which can never be spent, you may live upon God, there is enough in him for Millions, Ps. 73.45. 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. clothes 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 for ever 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. Tit. 1.1. 2 Tim. 2.13. 2 Cor. 1. 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 any more, 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, etc. 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 selfsame day, the Lord brought them out of the said Land: Exod. 12.41. 4. God promised to send a Saviour, 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. Luk. 24.29. 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, 2 Sam. 23.5. Heb. 9.15, 16, 17. 'tis ordered in all things, and sure. 'Tis 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) pawned 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. Heb. 6.13, 14, 15, 16 17, 18. 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, Luk. 12.19. 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 Saviour, a bare Promise for (of his) Interest, is security enough, tho' 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 than that, Sealed us also by his Spirit unto the day of redemption. Eph. 1.13. & 4.30. 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 spider's 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, etc. Sanctification held forth under several Ceremonial washings. Deut. 28.34. 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, o'er what was in the other. The Law made nothing perfect; Heb. 7.19 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; Obj. they are more than 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. Answ. See the promise, How long, ye simple ones, will ye love simplicity, and ye scorners delight in their scorning, Prov. 1.22. Isa. 55.1, 8. 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 labour and are heavy laden, and I will give you rest. Mat. 11.28. 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, tho' they have been very vile and notorious in wickedness. But alas, saith the Soul, I have made God mine Enemy, his Curse and Judgements are denounced against me; Obj. 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. Answ. 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, Jer. 3.12. and I will not cause mine anger to fall upon you, for I am merciful saith the Lord, and I will not keep anger for ever. He retaineth not his Anger for ever, because be delighteth in Mercy. Obj. 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. Answ. 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, Ps. 25.8. therefore will he teach sinners in the way. Nay, and tho' 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 straight, these things will I do unto them, and not forsake them. Obj. 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. Answ. And they shall loathe 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 hardhearted ones. A new heart also will I give you, Ezek. 20.43. & 36.26. 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 nought, 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 form in it or engraven upon it, etc. Obj. 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. Answ. So it is said of Juda and Israel, Jer. 3.5. Behold thou hast spoken, and done evil things as thou couldst; 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, etc. ver. 12, 13. Obj. 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, Isa. 55.7, 8, 9 and he will have mercy upon him, Answ. 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, etc. Obj. But saith another soul, I have backslidden from God, there is therefore no comfort and Salvation for me. Answ. I will heal thy backslidings, and love thee freely, Jer. 3.12, 14. Host 14.4. Obj. 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. Answ. 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. Obj. But Satan will be too many and mighty for me, he will break my bones, and devour me at one time or other. Answ. 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. Obj. Answ. 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, etc. when thou goest through the fire I will be with thee, etc. Obj. 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 Answ. When my Father and Mother forsaketh me, saith David, the Lord will take me up; Ps. 27.10. Heb 13. I will never leave thee, saith God, nor forsake thee. But what shall I do for a Father? Obj. I will be a father unto you, and ye shall be my Sons and Daughters, saith the Lord Almighty; Answ. Jer. 3.19. 2 Cor. 6.18. Obj. But I am weak, and not able to speak when I am brought before Rulers for Christ's sake. Answ. 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 for ever from God. Obj. Answ. 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, Jer. 32.39 John 10.27, 28. and they shall never perish neither shall any pluck them out of my hands. Obj. But strange evils have befallen me. Answ. All things shall work together for good. Obj. I am afraid I shall want bread. Answ. The young lion's want and suffer hunger, but they that fear the Lord shall not lack any good thing— He will give Grace and Glory, and no good thing will he withhold from them that walk uprightly. Obj. But those that live Godly are in danger to be undone, to follow Christ is the way to lose all, say what you will. Answ. Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come. 'Tis the only way to grow Rich, those that lose any thing for Christ's sake, shall have a hundrd fold in this Life, and in the World to come Life Everlasting. Obj. But I may lose my life if I keep faithful to the Lord Jesus. He that loses his life for my sake, shall find it; Such shall have an heavenly Life for an earthly one. Answ. An Eternal Life for a Transitory one; and thus by the help of the Spirit, the Promises sweetly tend to answer all doubts and objections that may arise in poor sinners, or in the hearts of weak Believers, which is the last thing I shall mind, as to the glorious excellent nature of Gospel Promises. Gospel glorious in respect of privileges. 12. The Gospel is glorious in respect of the Privileges thereof; here I might insist upon Adoption or Sonship, free access to the Throne of Grace, a dwelling-place in God's house, right to the Ministry, and all the gifts thereof, whether Paul or Apollo's, all is yours, and right to partake of the Prayers of the Church, and many other privileges that have occasionally been mentioned, which here I shall omit. Gospel salvation glorious salvation. 13. The Gospel is glorious in respect of the Salvation wrought about by the Lord Jesus, as recorded and revealed therein. That Gospel Salvation is glorious Salvation doth appear from what hath been said. 1. In respect of God, who in his eternal Wisdom, first found it out, or was the contriver of it. Heb. 5.9. 2. In respect of Christ who is more immediately the Author thereof. 3. In respect of the price of this Salvation, (viz.) the Blood of Jesus Christ. 4. In that all the glorious Attributes shine forth in their own glorious splendour and lustre therein. They all meet together in sweet harmony: righteousness, and truth meet together, Justice and Mercy do (as it were) Kiss each other, as hath already been hinted; the gospel shows that God in magnifying one Attribute, doth not eclipse the glory of another. 5. In respect of the Publishers of it. 1. The Angels. 2. The Lord Jesus himself. 3. The Apostles. 6. In respect of all other Salvations, what was that glorious Salvation God wrought for Israel at the Red Sea, in comparison of the Salvation of the Gospel by the Lord Jesus? Many conclude that Salvation of Israel, and other great Salvations spoken of in the old Testament, were as Types and Shadows of this. 7. In respect of the Confirmation of it by signs and wonders and divers miracles and gifts of the holy Ghost, the Dead were raised, the Blind saw, Heb. 2.3, 4 the Temple rend asunder, the Sun darkened, the Graves opened, the Spirit miraculously given down, and all to confirm the Salvation of the Gospel. 8. Gospel Salvation is glorious Salvation in respect of the workings and operations of the holy Spirit upon the heart, in order to the interesting of the Soul into the grace and blessings thereof, as hath been showed already—. The holy Trinity are Employed and concerned in working about, and finally accomplishing of this Salvation. 9 In respect of the seasonableness of it; every thing therein being gloriously fitted and suited as to time and the necessity of poor sinners; in due time Christ died for the ungodly. See Promises. 10. Upon consideration of what we are hereby delivered from, (viz.) Sin, Satan, the Law, Wrath of God, Death, and everlasting Burning. 11. In respect of all those things and blessings we are hereby invested with, and hope to receive. 12. Gospel Salvation is glorious, because 'tis a free Salvation; not by works of righteousness that we have done, but according to his mercy he saved us, Tit. 3.5. 13. Because it is a full Salvation, it supplies the Soul with all things it wants whether Grace, Light, Power, Wisdom, Peace, or any thing else in order to interest in it, or the perfect accomplishment of it. 14. Because it is a sweet Soul-satisfying Salvation. Every one that sees his interest in it, may say with good old Simeon, Now let thy servant depart in peace, for mine eyes have seen thy Salvation. 15. 'Tis a certain and sure Salvation. 16. It is an Eternal Salvation. Israel shall be saved in the Lord, with an Everlasting Salvation. And being made perfect he became the Author of Eternal Salvation to all them who obey him, Heb. 5.9. Inferences. 1. This may Inform and fully Convince all considerate Persons, what the reason and cause is that the Devil is such an implacable Enemy to the Gospel, and uses all means immaginable to prevent it or hinder the light thereof from shining into our hearts. If our Gospel be hid, it is hid to them that are lost: 2 Cor, 4.3.4. in whom the God of this world hath blinded the minds of them that believe not, lest the light of the Glorious Gospel of Christ, who is the image of God, should shine unto them. 2. It also shows us what a great blessing God hath bestowed upon this nation. 3. It may be a means to stir up all poor sinners to believe and obey it, to prize and esteem it. 4. It may teach us to contend earnestly for it, and to hold it fast, in spite of all opposers whatsoever. 5. What Motives might hence be inferred to prevail with all sincere Believers to be earnest with God, that they may behold in this glass more of his glory, to the end it may by its reflected Rays, change them into the same Image from glory to glory, even as by the Spirit of the Lord. That it may shine into their Hearts. (1.) As they would be as burning and shining Lights to others. (2.) As they would live in the Joy and Comfort of it themselves. (3.) As they would approve themselves Wisdoms Children, by justifying and standing by, and for, this glorious Gospel held forth in the word of God, in the worst times. 6. If the Gospel be so glorious it may put each man upon Examination, dost thou perceive and clearly behold the glory which shines forth in it? Some (it is to be feared) never saw the gospel in the glory of it; it is as a sealed Book to them; they see but the outsides of the book, they are not able to discern the lustre and glory which is contained in it; the God of this world hath blinded the minds (saith the Apostle) of them that believe not, lest the light of the glorious gospel of Christ, 2 Cor. 4.3.4. who is the Image of God should shine unto them. Some men commend the gospel only because it contains so many righteous and good Laws, and holy Rules of Justice and Morality, teaching men to live soberly, and to do as they would be done unto, but see but little more in it; which shows these men have but little of the Mystery, and Glory of the Gospel opened to them; for tho' it be granted, that it is one part of the excellency of it, yet it is not the chief, as appears by what hath been said. Again, There are others who seemingly are much affected with the Gospel (that Book of Books) and yet cry up, and magnify the Light within above it, as if that was a more perfect Rule than the holy Gospel, and Word of God; which shows how little of the Gospel glory appears to them. In the last Place, if the Gospel be so glorious, O pray (whosoever thou art) that God would be pleased to open thine eyes, that thou mayst see it so to be; and cry mightily, that he would be pleased never to take it away from this poor Nation, nor suffer its Glory and Brightness to be Eclipsed by letting in Popish darkness again amongst us. If we once lose the Gospel, we may all cry Ichabod, the glory is departed from England; and, with the Church of Old, say, the Crown is fallen from our heads, woe to us that we have sinned. Quest. But some may say why doth Satan endeavour to hide the Gospel? Answ. 1. It is because he is such an implacable Enemy to Mankind, he cannot endure the light himself, and he would not (such is his hatred to us) have the light of the Gospel shine upon us. 2. Because of that Malice he bears to the Lord Jesus, he would fain keep men ignorant of a Saviour; Not only out of hatred to man, but also out of implacable enmity to the Lord Christ, that so he may as much as ly's in him hinder our Saviour's chief design and intention in coming into the World; which was to bring men out of Darkness into the Light. 3. Because he knows whilst he can keep men ignorant of the Gospel, he hath them fast enough, what Profession soever they make of Religion, tho' they hear, read, pray, give Alms, nay, and in many things reform their lives; yet if they see not the way of Salvation, as it is revealed in the Gospel, he matters it not, they still remain his Captives. 4. Because, it is hereby, his Kingdom is like to fa●●; 'tis the light of the Gospel that tends to the utter overthrow and ruin of the Kingdom of darkness. What wonderful things hath the Gospel done in the World, and what Power is there in it, by the help of the Holy Spirit to dis-Throne Satan, and break all his Chains to pieces; therefore he bestirs himself to hinder the breaking out of Light and Knowledge in every Nation, and causes fierce opposition to be made against those, who endeavour to sup-plant him, and lay open his grand designs. This informs, us, how it comes about there is so much Ignorance and gross Darkness in the World; not only in Popish Countries, but also where the Gospel is Preached: Though Men hear it Preached every day, yet O how Blind and Ignorant are many Sinners. Men rest satisfied with the bare notion of Things, and Name of Christians, never minding Religion in good earnest, but in a most fearful manner, are grown so foolhardy, and venturous, as to hazard and expose their Souls unto eternal ruin. The Devil hath blinded their minds, this also shows us from whence it is, there are, and formerly have been, so many false, and detestable Opinions, Errors, and cursed Heresies in the world. Alas, the Devil this way, endeavours to obstruct and hinder the Gospel from being received, he has indeed striven a long time wholly to overthrow the very foundation of the Christian Religion, and to bring in another Gospel; he strives to cheat Men of the true Saviour, and in his stead to Preach another, of whom the Scripture is wholly ignorant, how have many Impudently asserted the Light in all men to be the true Christ, and Saviour of the Word? He doth not only strive to take away his glorious Sovereignty, and set up another Universal Head, who hath power to make Laws, and repeat them in matters of Religion at his pleasure, (as the Followers of the Beast affirm) But now of late endeavours to take away the very Person of the Holy Jesus. Also to change the Ordinances, or wholly to deny them, (hath been, and is another of his Stratagems) which witness to the true Christ, his Death, Burial and Resurrection. And lastly, Satan hath always endeavoured also to bring into contempt the Ministers of the Gospel, or else raise up Persecution upon them; and all these things he doth to hinder the Gospel from shining, or obstruct the promulgation thereof. The Kisses of Christ's Mouth. Cant. 1.2. Let him kiss me with the Kisses of his Mouth, for thy Love is better than Wine. LEt him (that is, Christ) kiss me. By these Expressions (saith Ainsworth, and others) the Church desireth to have Christ manifested in the Flesh. Ainsworth Guild, Sibbs. Durham. Wil●●on, Glass●●us, Illyricus, in locum. Others, by Kisses, understand most friendly, familiar, and sensible Manifestations of Love, for they are so amongst Friends; as 'twas betwixt Jonathan and David, and so 'tis between Husband and Wife. It is evident that Kisses are mentioned on sundry Occasions, used for divers Ends, and signifying several Things. 1. We read of a Kiss of Salutation, 1 Sam. 20.41. 1 Thess. 5.26. 2. A Kiss of Valediction, Ruth 2.9. 3. A Kiss of Reconciliation, 2 Sam. 14.33. 4. A Kiss of Subjection, Psal. 2.12. 5. A Kiss of Approbation, Prov. 2.4. 6. A Kiss of Adoration, 1 Kings 19.18. 7. A traitorous Kiss, Mat. 26.49. 8. A Kiss of Affection, Gen. 45.15. And since the Church desires, in the Plural Number, Kisses of Christ's Mouth, it may refer, 1. To a Kiss of Reconciliation, or Manifestation of Peace, Unity, and Friendship. 2. A Kiss of Affection, which is very sweet, to have Christ express or manifest his gracious Love to her. 3. A Kiss of Approbation which is (saith Mr. Guild) sweetest of all. The Text is purely Allegorical, as the whole Song is acknowledged to be by all Divines. METAPHOR. KIsses betoken Love and goodwill to the Party they are given to. II. They betoken a hearty Conjunction, and cordial Union of two Parties. III. They betoken such a Friendship, as allows a Liberty of Access and Communication at all times. IV. They leave such Impressions, as engage the Affections to a future Remembrance of the Object. V. They oblige the Giver to show further Favours, and Acts of Love and Kindness, to the Party he bestows them on. VI They are a Confirmation of the endeared Love and Reality we profess. VII. They are the Privilege and Right (in a more peculiar manner) of Covenant-Relations, as Husband and Wife, etc. VIII. In Reconciliation, (after a seeming Breach between dear Relations) they are highly prized and longed for by the Party offending. IX. A Kiss is looked upon as a very high Honour, when received by an inferior Person from a great King or Prince, and begets in others a longing after the like Manifestation of Sovereign Grace and Favour. X. They are very sweet and comfortable to very dear Friends, after long absence. XI. They are the first Ceremony or Initiation of kind and comfortable Entertainment; as in the case of the profuse and extravagant Prodigal. 〈◊〉 1ST. 20 XII. To be admitted to kiss the hand of a Prince, is a great Honour, because of his Royalty and Grandeur; but to kiss his Mouth, is extraordinary, and only allowed to great Favourites. Parallel. THe Spouse in the Text desires of the Lord Jesus, Tokens, or further Manifestations of his Love and Good-Will to her. II. The Church desires further Tokens and Assurances of that blessed Conjunction and Union, that is between herself and the Lord Jesus Christ. III. Gracious Souls desire a more near Access unto Christ, and spiritual Intimacy and Communion with him: O when wilt thou come unto me! 'Tis the Voice of my Beloved that knocketh. Cant 5.2. Isa. 26.9. With my Soul have I desired thee in the Night. IV. The Spouse desires such Favour, and Manifestations of Christ's Love and Grace, that she may never forget his Love: We will remember his Love more than Wine. Cant. 1.4. V. The Spouse desires (as doth every gracious Soul) that Christ would lay himself under such Obligations of Love and Friendship to her, that he may never forget her. The Death of Christ is the greatest Expression of his Affection to his Elect. Let him seal up his Love to us by the Kisses of his Mouth, viz. by his gracious Promises, and we are sure enough. VI The Spouse desires the greatest Confirmation of Christ's Love and gracious Affection to her, to have clear Evidence of her Union with him, and eternal Life. VII. Manifestations of Christ's Love do belong properly to the Church, and covenanted People of God. Hence the Spouse presumes to speak thus unto her Beloved, Let him kiss me with the Kisses of his Mouth: I have the Liberty and Privilege to request it of him. VIII. Manifestations of Christ's Love are greatly prized by gracious Persons, after there hath been a seeming Strangeness or Breach in their Apprehension between them, knowing they were wholly in the fault, and the only Cause of the Breach. IX. The Love-Tokens, or Expressions of Christ's blessed Favour to the Spouse, make the Daughters of Jerusalem to long after Christ's Love and Favour as well as she: Whither is thy Beloved gone, Cant. 6.1. O thou fairest among Women, that we may seek him with thee? This was after she had declared, His Mouth is most sweet, Cant. 5.16 he is altogether lovely. X. How sweet and exceeding comfortable are the Kisses of Christ's Mouth, or Evidences of his Love, after a long time of spiritual Desertion. XI. Manifestations of Christ's and the Father's Love, are glorious Tokens or Acts of Acceptance of poor Sinners, who having been very vile and rebellious, return home at last to their Father's House, and embrace a precious Saviour. XII. The Kisses of Christ's Mouth, (who is the only King and blessed Potentate of Heaven and Earth) are an infinite Honour; can a poor Creature be more eminently dignified? Let him kiss me with the Kisses of his Mouth. Ainsworth BY Mouth, Annotators generally understand is meant his holy Word, or his own lovely and gracious Doctrine; that is, Let me have expressions, or give evidence of thy Love to me from thy Word: Kiss me with the Kisses of thy Mouth, by a Metonymy of the Cause, viz. Cum causa organica, sive sermonis formandi instrumentum, pro ipso sermone sive loquelâ ponitur: That is, when the Organical Cause, or the Instrument that forms Speech, is put for the Speech itself; as the Mouth is put for Testimony, Deut. 17.6. & 15.19. Mat. 18.16. which is expounded, John 8.17. It is also written in your Law, that the Testimony of two Men is true. The Mouth is also put for a Command or Appointment, as Gen. 45.21. where the Mouth of Pharaoh (so 'tis in the Hebrew) signifies the Command of Pharaoh: So the Mouth of the Lord is put for his Command, Word, and Appointment, Exod. 17.1. Numb. 3.16, 39 & 20.24. & 27.14. Deut. 1.26, 43. & 34.5. Where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta Os Domini, at the Mouth of the Lord, (with us translated Word) is by the Targum attributed to Jonath. Vziel, rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad osculum Verbi Domini, To the Kiss of the Word of the lord Lying Lips do not become a Prince; that is, lying Words. Now the Reason why the Church desires Kisses of Christ's Mouth, may be as followeth. METAPHOR. KIsses of the Mouth are Expressions of high Favour, much more than to kiss the Hand. II. Kisses of the Mouth have Virtue in them; they tend to increase Love in the Object, or beget more ardent Affection. III. Kisses of the Mouth are plain and visible Evidences of cordial Affections, and many times put a Person out of doubt about the Reality of the Giver's Love. IV. The Mouth is the Instrument or Medium to convey the inward Conceptions of the Heart and Mind, (whether it respects Thoughts or Actions,) to the Knowledge and Understanding of others. Parallel. CHrist in a high manner expresses his Favour and exceeding great Affection unto his People in his Word: I lay down my Life for my Sheep. Joh. 10.15 Joh. 15.13 Greater Love than this hath no Man. II. Evidences of Christ's Love from his Word and gracious Promises are full of Life and Virtue; they wonderfully draw out the Soul in Love and Longings after Christ. How did that sweet Word (or Kiss) of Christ to Mary endear her to the Lord Jesus; Woman, Luk. 7.49, 50. thy Sins are forgiven thee. III. Evidences or Manifestations of Christ's Love to a believing Soul, are clear Demonstrations of Christ's real Affection. When a Promise is set home, and imprinted upon the Soul or Spirit of a doubting Christian, it causes all his Fears to fly away: Psal. 110.49. Remember thy Word unto thy Servant, upon which thou hast caused me to hope. IV. The Word of Christ is the Way or glorious Medium he makes use of, to convey or make known those gracious, Joh. 1.1. Mat. 11.27 Heb 11, 2. Joh. 10 10 Joh. 20.30 high, and eternal Conceptions of his Heart and Mind to his Elect; also hereby he opens and explains to us the End of his Coming into the World, and his Design in dying, and in all things he did, which otherwise would have been hard to us to have found out. METAPHOR. OThers many times kiss them they do not love, out of Compliment. II. Others give sometimes a flattering and dissembling Kiss, like that of Absalom's kissing the People, thinking thereby to steal away their Hearts from David his Father. III. Others salute Persons oftentimes with an unchaste and wanton Kiss. IV. Others kiss when they design to murder. Thus Joab kissed Abner, and slew him; Judas our Saviour, and thereby betrayed him. Disparity. CHrist never vouchsafes any the Kisses of his Mouth, but to those that he dearly loves. II. Christ always, when he vouchsafes his gracious Favour to any Soul, doth it in all Simplicity and Integrity of Heart, in his Heart is no Guile or Deceit. III. All Christ's Kisses are holy, chaste, heavenly, harmless and innocent. IV. Christ's design is to save those whom he kisses: He came to seek and to save that which was lost. I come that ye might have Life. Inferences. FRom hence we may perceive what a vast difference there is betwixt the Godly and the Wicked: The one have their Hearts set upon heavenly Objects, the other on carnal; the Desires of the one are holy, heavenly, and spiritual; the Desires of the other are fleshly, earthly, and sensual. II. If the Kisses of a Saviour, or Evidences of his Love are so sweet, methinks this should stir up all to desire Kisses of Christ's Mouth. III. It may be some Souls are ready to inquire, How may I come to attain this great Happiness and Honour, to be embraced in the Arms of the Lord Jesus? 1. wouldst thou have the Kisses of his Mouth? Thou must with Mary Magdalen, fall down, and first kiss his Feet, and bedew them with the Tears of a broken Heart; be humbled for thy Sin. 2. If thou wouldst have him give thee a Kiss of Reconciliation and Affection, do thou kiss him with a Kiss of Subjection: Psal 2 15. ●● Kiss the Son lest he be angry. If thou wantest Motives, take these following: 1. The Father presents his Son, the Lord Jesus Christ, before your Eyes in the Gospel (as he doth the like himself) as a Person every way deserving your Love and Affection, to see whether you will respect him or not. 2. The Father highly honoureth the Son; he hath given all things into his hand, he is his Heir. 3. The Father hath sent him into the World, to seek himself a Spouse. 4. He became Flesh, that he might be a fit Object for Sinners. 5. Christ hath a great desire to give himself unto you, and so become yours for ever. 6. He hath abundance of Love, great and strong Affection. 7. Christ left his Glory, and came into the World in a low and contemptible condition, and denied himself for thy sake; and wilt not thou accept of him? 8. Shall he die, and come through a Sea of Blood to engage thy Affection? and wilt not thou yield him a Kiss of Subjection? 9 Shall he send his Ministers, as Spokesmen, to entreat you? and will you say, Nay? 10. Shall he move you by the Motions of his Spirit, and Checks of Conscience? and will you still refuse to close in with him? 11. Shall he knock loud and long, and cry continually to you? and can you still stand it out against him? 12. Will not your Gain and Preferment be great? what Honour and Dignity, excelling Union with Christ, can you think to meet withal? 13. Are not you like to be miserable at last, if you die before you have an Interest in him: If any love not the Lord Jesus Christ, let him be Anathema Maranatha. IU. But some may say, How comes it to pass the Spouse is so bold, and thus familiarly speaks to Christ, Let him kiss me? Should not Fervour of Affection have with it Humility of Reverenee? To this says Bernard, Nè causamini presumptionem, ubi affectio urget; reclamat pudor, s●●d urget am●●r, qui nec consilio temperatur, nec pudore fraenatur. Be not presumptuous, where Affection presses forward; be neither kept back by Advice, nor restrained by Blushfulness, in your Approaches to Christ. Besides, Saints, who truly love Christ, may boldly come to Christ. Tokens of Love, and Evidences of Divine Favour, are the proper Rights and Privileges of Believers; they may be bold with their dearest Friend. The Word of God compared to a Net. Mat. 13.47. Again, the Kingdom of God is like a Net cast into the Sea. SOme understand by the Net, and Kingdom of Heaven, that our Saviour intends the Church; others the Gospel. It may have respect to both, but in my Understanding it is more clearly applicable to the Gospel. Parable. A Net is made or prepared, as a convenient thing to catch Fish. II. A Net is made use of by skilful Fishers; it requires Wisdom rightly to use it, to the End it is appointed. A Fisher uses ofttimes much Policy and Craft, in putting in, and drawing of his Net. III. A Net is cast into a Multitude of Waters, at an Adventure, the Fisherman not knowing whether it may catch many, or few, or any at all. IV. A Fisherman works hard with his Net, sometimes a great while together, and catcheth nothing. V. A Net takes Fish of every sort, some great Ones, and some little Ones, some good, and some bad; as 'tis expressed in this Parable. VI A Net takes Fishes out of their own natural Element; and as soon as they are taken out of the Water they die. VII. A Net takes or compasses sometimes a Multitude of Fishes at once. When Simon Peter put in his Net at the special Command of Jesus Christ, Luk. 5.6. he enclosed a great Multitude of Fishes. VIII. A Net, though it be cast into the Sea, and has taken many Fishes, yet 'tis not known of what kind or sort they be, until the Net is drawn up. IX. After the Fisherman hath drawn his Net about so long, that he concludes it hath taken all it is like to enclose and compass in, he than draws it to the Shore, and severs the Good from the Bad; the Good he puts into Vessels, and the Bad he throws away. Parallel. THe Gospel or Word of God is appointed to catch or convert the Souls of Men: Fear not, Luk. 5.10. from henceforth thou shalt catch Men. II. The Word of God is made use of by skilful and able Ministers; and it requires much spiritual Wisdom, rightly to use it for the Conversion of Sinners. Paul being crafty, tells the Corinthians, 2 Cor. 12.16. He took (or catched) them with Guile. III. The Gospel is preached by a faithful Minister to a Multitude of People, (who are compared to Waters in many Places of Scripture) and yet he knows not, when he preaches, or casteth his Net in, whether he shall take many or few Souls, nay, whether one Sinner shall be reached or converted thereby, or not. IV. So a Minister sometimes labours a long while together, and takes much Pains in preaching the Gospel, and yet converts not one Soul; Isa. 53.1. Who hath believed our Report? etc. They may sometimes say with Peter, We have laboured all Night, and have taken nothing. Luk. 5.5. V. So the Gospel-Net takes hold of some of every sort and degree of Men: Some great and honourable, rich and mighty in the World, though not many such; some little Ones, such as are mean and poor in the World. Again, some great and notorious Sinners are taken, such as Mary Magdalen and Paul were, before converted; and some that are not such great and capital Offenders: For though every Man is a great Sinner in a proper sense, yet comparatively some are greater, or more guilty and profane than others: And there was a Woman in the City, that was a Sinner: Not but that all the Women in the City were Sinners, but this Woman was a notorious one, or one noted and eminent for Wickedness. Also the Gospel and Church of God takes some bad Professors, and counterfeit Christians, as well as such as are sincere. VI The Gospel or Word of God, the spiritual Net, takes Sinners out of their natural Element; and as soon as they are savingly taken thereby, they die to Sin, and to all sensual Objects, and carnal Delights of the Flesh, and this World, and to their own Righteousness, Rom. 6.2, 6, 11. VII. The Gospel-Net also sometimes takes hold of, or encloseth many Sinners at one Cast At one Sermon three thousand Souls were converted, by that glorious Preacher, Acts 2.37, 40. and famous Fisher of Men, the Apostle Peter. VIII. So the Gospel and Church of God, though it takes many Souls, yet 'tis not fully known of what sort they be, until the Time comes that Christ draws the Net up. IX. The Gospel and Church of God having taken many Sinners, or all being brought in, that are to be taken by this spiritual Net, Christ will (as it were) at the last Day draw it to Shore, and then he will sever the Good from the Bad, the Sheep from the Goats, the sincere Ones from Hypocrites; and the one shall be saved, atd the other thrown away, viz. be damned. Again, the Kingdom of Heaven is like unto a Net that is cast into the Sea, that taketh of all sorts, which when it is full, Mat. 13.47, 48, 49. Men draw it to Land, and gather the Good into Vessels, and cast the Bad away: So shall it be at the End of the World: The Angels shall go forth, and separate the Bad from the Good, and shall cast them into the Furnace of Fire; there shall be wailing, and gnashing of Teeth. Parable. A Fisherman has one Net prepared to take small Fishes, and another to take great one. II. A Net many times proves defective, and comes to be broken, and by that means the Fisherman loses her Draught of Fishes. III. A Net takes Fishes out of their own natural Element, to their great hurt, the Fisher's design in taking them, being to kill and destroy them. Disparity. THe Gospel or Word of God is but one and the same Net, which takes the great and small Metaphorical Fishes. II. There is no Defect in the Word, the Gospel-Net is never faulty, nor is it from thence so few Sinners, or spiritual Fishes, are taken; but rather from themselves, and Satan, 2 Cor. ●●. 3, 4. who endeavours to obstruct (as much as in him lies) their being taken thereby. III. The Gospel-Net takes Sinners out of their natural State, viz. Ways of Sin and Wickedness, for their great Good and Advantage; Isa. 55.3. Prov. 8.55 Prov. 22.4 Joh. 3.36. Rom. 8.1. it being the Design of God, and his Servants, the Ministers of his Word, to save their Souls alive thereby. Inferences. THis Parable informs us, how useful the Gospel, and the Ministry thereof is, to take and gather in Souls to Jesus Christ. 2. Moreover, That all who seem to be wrought upon by the Word are not sincere Converts; a Net takes bad Fishes as well as good. 3. It also shows us what will become of the false Professors at the last Day. The bad Fishes shall be cast away; the rotten and unsound Professor, as well as the openly profane Person, that never made any Profession, shall be both cast into a Furnace of Fire, there shall be wailing, and gnashing of Teeth. The Word of God compared to Gold. Psal. 19.10. More to be desired are they than Gold, yea, than much fine Gold. Psal. 119.72. The Law of thy Mouth is better to me than Thousands of Gold and Silver. Tho' these Scriptures do not directly compare the Word of God to Gold, but rather set out the great Excellency of it above Gold, and show the great disproportion there is between Gold and it; yet we shall (as some Divines have done) run a Parallel between Gold and the Word, and then in our usual Method show the Disparities. Simile. GOld is a precious sort of Metal, and is esteemed the chiefest of all Minerals. Plin. lib. 13. p. 465. See Pliny. II. Gold contains much in little; a small quantity of Gold is worth much Brass, Greenhil. etc. III. Gold is a weighty and a firm sort of Metal. IV. Gold hath much Beauty and Splendour in it; the Colour shines, and is glorious. V. Gold is made use of to deck and adorn with. The Father of the Prodigal called for a Ring to put upon his Finger. Nay, more than this, the Crowns of Kings and Princes are usually made of Gold. VI Gold is used to make Vessels. We read, that God appointed under the Law many Vessels to be made of pure Gold; divers such were in Solomon's Temple, all which were figurative. VII. Gold is durable: It abides the Fire, it will not lose or waste by being put into the Furnace, as other Metals will. VIII. Gold enriches him that finds much of it: It is esteemed as a precious and principal Treasure; and as such, See Pliny, lib. 33. p. 455 both in former and latter Times, hath it been hid and laid up: Job 22.25. Then shalt thou heap up Gold as the Dust, etc. Tyrus heaped up Silver as the Dust, Zech. 9.3. and fine Gold as the Mire of the Street. IX. Men take much Pains to get Gold, they dig through Hills and Mountains for it, and endure much Labour and Pain before they can obtain it. X. Gold is a sort of Metal that is often tried, to see if it be what it is taken to be, whether it be so good, pure, etc. XI. Men that get much Gold, are oftentimes set upon by Thiefs, and are in great danger of being robbed; and from hence take care to secure it and themselves as well as they can. XII. Gold is known to be a rich and Sovereign Cordial, and excellent good to cure several Diseases of the Body, particularly the Kings-Evil. Parallel. THe Word of God is very precious, and so esteemed by all true Christians: Thy Word is very pure, Psal. 119. Job 23.12. therefore thy Servant loveth it. I esteem the Words of thy Mouth above my necessary Food. II. The Word contains much in little. Fear God, O how much is contained in that! God manifest in the Flesh; Christ, 1 Tim. 3.16. Col. 1. the Image of the invisible God: It pleased the Father, that in him should all Fullness dwell. Very much is contained in one of these short Sentences. III. The Word of God is ponderous, and very weighty. The Words of Men ofttimes are airy and empty, and, when weighed in the Balance, as light as Vanity, and not to be regarded; but what God speaks, is firm. And such as find it not heavy and weighty now, so as to let it sink into their Hearts, shall find it will one day sink them down to Hell: Jo●●. 12.50. The Words that I speak shall judge you at the last Day. IV. So is the Word of God. The Gospel is said to be glorious, 'tis indeed transcendently excellent; 2 Cor. 4.4. its Glory shines forth, and may be demonstrated many ways. See Metaphor Light. V. The Word of God most gloriously decks and adorns every true Christian, that hath store of it in his Heart, in whom it dwells richly. The Church is said to be clothed with wrought Gold; the Word of God, and the Graces thereof, are doubtless intended thereby. The Gospel is the Saints Crown, and Royal Diadem; should God suffer it to be taken away, they may cry out with Israel of old, The Crown is fallen from our Head, Lam 5.16. woe to us that we have sinned. The Law of God is said to be an Ornament unto the Head, and Chains about the Neck, called, Cant. 1.10. Chains of Gold. VI The Word of God is made use of by Jesus Christ, to make many Golden Vessels, Golden Saints, Golden Churches, called by the Spirit Golden Candlesticks. Rev. 1.20. See Candle stick and Vessel. No People in the World are so glorious, precious, and amiable, as God's People. VII. The Word of God is durable. All the Endeavours of wicked Men from time to time, have been to destroy the Word; it hath been in many Fires, (as I may say) and yet it remains and abides the same. Heaven and Earth shall pass away, but my Word shall not pass away. Mat. 5.18. 1 Pet. 1.24, 25. All Flesh is Grass, and all the Glory of Man as the Flower of the Field: The Grass withereth, and the Flower thereof fadeth away. But the Word of the Lord endureth for ever: and this is the Word which by the Gospel is preached to you. VIII. The Word of God is of a Soul-enriching Nature; it enriches the Mind with the Wisdom and glorious Knowledge of Jesus Christ, and blessed Experience of his rich Love and Grace: Let the Word of God dwell in you richly, Col. 3.16. in all Wisdom. No Treasure is like to the Treasure of God's Word: 2 Cor. 4.7. We have this Treasure in earthen Vessels. (See Metaphor Treasure.) David hid it; Psal. 119.11. and Mary, as a precious Treasure, laid it up in her Heart. IX. So those that would be enriched with the Word of God, have much of it in their Heads and Hearts, must take Pains; they must dig in these Golden Mines (as it were) for it. Joh. 5.39. Search the Scriptures, saith Christ. It is a Word taken from Miners, such as seek for Gold; they must do it carefully, vigorously, and resolvedly. If they would find the Power, Virtue, and Excellency of the Word, so as to make it their own, they must seek for it as for hidden Treasure. Prov. 2.4. X. The Word of God is called a tried Word; it has been tried by many thousand Christians, and found to be what it is taken to be, viz. pure Gold, sacred Truth; yea, Psal. 119.203. Psal. 19.10 & 12.6. and sweeter than the Honey, or the Honeycomb. It never failed them that trusted to it. As for God, his Way is perfect. The Words of the Lord are pure Words, as Silver is tried in a Furnace of Earth, purified seven times. XI. Those People, or particular Souls, that do possess and enjoy much of the glorious Word of God, are in danger of being set upon by spiritual Thiefs and Robbers; Satan, and many other his Emissaries, will be sure to assault such. What experience hath England had of this for many Years, but more especially of late? How is it beset by bold, impudent, and bloody Romish Thiefs? What is the reason? Why, England is rich, it hath got much Gold in it, much of the Word of God: Here are a rich People, many rich Churches, rich Souls; and therefore this grand Thief hath consulted with many of his Company, to set upon us, and rob us of all our Treasure. And hence it is we take, or aught to take such Care, to secure the Word of God, and ourselves from being undone by losing it. XII. So the Word of God is by all true Christians known, and by common Experience found, to be a most Sovereign Cordial for the Soul, to revive and comfort a desponding and drooping Spirit, excellent good to cure inward Distempers. METAPHOR. GOld, and earthly Treasures, are (by the permission of God) at the Will and Command of Men. Daniel tells us, that the vile Person shall have Power over the Treasures of Gold and Silver, etc. They may take away, and dispossess us of the best of earthly things. II. Gold may canker and corrupt: Your Gold and Silver is cankered, Jam. 5.2. and the Rust of them shall be a Witness against you. III. Tho Gold will do many things for the Body, yet it cannot profit the Soul; it will beautify and enrich the outward Man, but it cannot beautify, purge, or enrich the inward Man. IV. Gold and Silver will not satisfy or fill the craving Desires of Man: Neither is his Eye satisfied with Riches. Eccles. 4.8 & 5.10. He that loveth Silver, shall not be satisfied therewith. Disparity. THe Word of God received into the Heart, viz. into the Affection and Understanding, etc. no Man can take it from us; it is not in their Power to rob and dispossess us of this sacred Gold. They may take away our Bibles out of our hands, but cannot take the Word of God out of our Hearts, as it is engraven upon the fleshly Tables thereof. II. The Word of God is incorruptible, so pure, that it can never canker, neither lose any of its excellent Glory, Beauty, and Virtue, it admits not of any Rust or Pollution: Being born again, 1 Pet. 1.23 not of corruptible Seed, but of incorruptible, by the Word of God, which liveth and abideth for ever. III. The Word of God enriches, beautifies, and purges the Soul: Now are you clean, Joh. 15.3. through the Word that I have spoken unto you. He is spiritually the richest Man, that hath most of the Word of God abiding in him, who hath store of precious Promises laid up against a Time of Need. IV. The Word of God received in Truth, is of a Soul-satisfying Nature: The Fear of the Lord tendeth to Life, Prov. 19.23 and he that hath it shall abide satisfied, etc. This is that Water of Life, that whosoever drinketh thereof shall thirst no more, have no more an inordinate and unsatiable desire after worldly things. See Water. Inferences. 1. FRom hence you may see who are the richest Men in the World. 2. It reproves them that desire Gold above the Word, and that labour for it above the Blessings of the Word, and grieve more for the Loss of it, and of other earthly Treasure, than for the Loss of the Word, and other spiritual good things. 3. It may also stir up all to hold fast the Word, and every part and parcel of it. Let the Saints of God in England consider of the Worth of the Word, and that it is more precious than Gold. How will Men expose themselves, before they will be robbed of Thousands of Gold and Silver? 4. Esteem of the Precepts and Promises, and of every Jot and Tittle of God's Word, above Gold. Be not careless of it, nor throw it by, but lay it up as carefully as you lay up Gold, hide it in your Hearts. The Word of God called Milk. 1 Pet. 2.2. As newborn Babes, desire the sincere Milk, of the Word, that they may grow thereby. Heb. 5.13. For every one that useth Milk, is unskilful in the Word of Righteousness, for he is a Babe. BY Milk here, we must understand the Doctrine of the Gospel, which is easily taught unto the Capacities of such as are Children in Understanding. METAPHOR. MIlk is good to nourish the Body; and Physicians tell us, Where it is well digested, it maketh good Blood. II. Milk is proper Food for Children, and newborn Babes; it nourisheth them exceedingly; they grow and thrive thereby, though they have nothing else to feed upon. III. Newborn Babes greatly desire and long after the Milk of the Breast. Schola Saler●●, cap. 43. IV. Milk is a Restorative, excellent good in Consumptions, or for them that be lean. V. Milk was one of those choice Blessings that Canaan did abound withal: 'Tis called a Land flowing with Milk and Honey; as much as to say, 'tis a Land of rare and choice good things. Parallel. THe Word of God is good Food for the Soul: Man liveth not by Bread alone, Mat. 4.4. but by every Word that proceedeth out of the Mouth of God. Where the Word of God is received, and well digested in the Understanding, it tends to make a sound Christian. II. The Word of God is proper Food for those that are born again by the Spirit, or are truly regenerated. Such, like newborn Babes, grow and thrive by feeding spiritually upon the Word, Precepts, and Promises of God; and many have lived upon it, and have been satisfied thereby, when they have had nothing else to feed upon. III. So upright and faithful Christians greatly thirst after and desire the Word of God: As newborn Babes, 1 Pet. 2.2. desire the sincere Milk of the Word. IV. The spiritual Milk of the Word is an excellent Restorative for a consumptive, wasted, and decayed Christian: They that wait upon the Lord, shall renew their Strength. Isa. 40.31▪ V. The holy Word of God is one of the choicest Blessings God hath bestowed upon his Church and People. Those that would see the Excellency of the Word and Gospel of Christ, may read the Metaphor Light. Application. YOu may know by this, whether you are born again or no. Do you cry for, and greatly desire after the pure Word of God, the sincere Milk of the Word, without humane Mixtures and Ceremonies? The Word of God feeds best, when 'tis without any Composition of human Invention. The Word of God compared to Strong-Meat. Heb. 5.14. But strong Meat belongeth to them that are of Age, etc. AS the Word of God is called Milk, so it is also called Strong Meat. By strong Meat, is meant the more profound, perfect, and mysterious Doctrine of the Gospel, which is to feed strong Christians. METAPHOR. STrong Meat is not meet or convenient Food for Babes; if they could eat it, yet they want strength to digest it. II. If Children, after they are grown up, and arrived to Years of Maturity, refuse strong Meat, and cannot feed upon any thing but Milk, there may be cause to fear they are some way defective or diseased. III. Strong Meat yieldeth strong and perfect Nourishment; such as can feed upon, and well digest it, are more able and capable for Business, than those that only feed or live upon Milk. Parallel. THere is something contained in the Word of God, that young Christians, who are like newborn Babes, cannot receive it so as to understand it; it is not proper for them. Heb. 5.12, 13. The Milk of the Word, (such things as are easily taken in) is for them; strong Meat belongs to strong Christians, Men of Experience. II. So if Christians, who have been a great while converted, and in the Profession of the Gospel, and yet cannot take in, nor feed upon any thing but the Milk of the Word, strong Meat, being offensive to them, it argues some great defect in their Understanding, or that they are spiritually distempered. III. So those Christians that can feed upon the strong Meat of the Word, who in their Understandings can in some measure relish and digest the Mysteries of the Gospel, or those deep things of God, 1 Cor. 2.10 get most spiritual Strength, and are more fit for Business, than the Weak, who only live upon Milk. The Word of God compared to Honey. Psal. 19.10. Sweeter than Honey, and the Honeycomb, to my Taste. Psal. 119.130. How sweet are thy Words unto my Taste! yea, sweeter than Honey unto my Mouth! Rev. 10.9. But it shall be in thy Mouth as sweet as Honey. SWeeter than Honey, or the Honeycomb; not only the most fine and delicate Honey, but all things which be delightful and pleasant to the Taste, by a Synecdoche. Because nothing is generally so precious and pleasant as Gold and Honey, thence Comparisons are taken from these rather than other things, to express the very great Worth and Sweetness of God's Word. Wilson. Simile. HOney is exceeding sweet to the Taste: Jud. 14.18. What is sweeter than Honey? II. Honey, if it be added or put into other things that are bitter, it will take away (in a great measure) the bitterness thereof, and so cause a Man to receive it down with less difficulty. III. But notwithstanding Honey is so sweet and pleasant, yet there are some Men that do not care for it: The full Soul loatheth the Honeycomb. IV. Naturalists affirm, that Honey is good to dissolve and dissipate Tumours and Swellings, and to mollify Hardness; and that it is of an healing nature, and serveth for an infinite number of Uses. V. Honey is also of a purging Quality. Parallel. SO the Word of God is very sweet and pleasant to the Taste of gracious Souls. What is more desirable to a sincere Believer, than the sacred Precepts and Promises of the Gospel? II. So if the Soul be under Affliction, Temptation, Persecution for Christ's sake, (which are bitter things in themselves) yet if God be pleased to add or put into this Bitter, but some of the sweet Promises of the Word, how wonderfully is the Bitterness abated, and with what ease can a Christian bear up under them! III. Tho the Word of God is so precious and desirable, yet there are many wicked and ungodly Ones, that cannot endure it. A vile Papist, in the Massacre of Ireland, took up a Bible, and cursed it, saying, That had done all the Mischief. Sinners are so glutted with the filthy Trash of this World, that they loathe this sacred Honeycomb. IV. The Word of God is of most Sovereign Virtue to dissolve and dissipate all spiritual Tumours of the Soul, and to mollify and break in pieces the Hardness of the Heart. How did it mollify the Hearts of the three thousand Peter preached unto. See Hammer. Acts 2.36, 37. V. The Word and Spirit of God, when they operate together in the Soul, are the best spiritual Purgation in the World: Psal. 119.9. John 15.3. Now are ye clean, through the Word that I have spoken unto you. Simile. THere are several hurtful Qualities in Honey, which may be prevented by taking the Advice of the Learned Physician. II. There is much Dross in Honey. Disparity. THere are no hurtful Qualities in the Word of God; that needs no humane Skill to correct or clarify it. II. There is none in the Word of God: Thy Word is very pure, Psal. 119.140. therefore thy Servant loveth it. Inferences. HEnce let us learn, with the industrious Bee, to gather some Honey out of every Flower of God's Word. How doth that little Creature labour in the Summer, to store herself with Food against Winter? Let every Christian learn of them, but more especially the Ministers of God's Word, that their Lips may drop like the Honeycomb. And let us examine, whether we ever as yet experienced the Word sweet as Honey to our Taste? The Word compared to Fire. Jer. 20.9. His Word was in mine Heart as a burning Fire, etc. And Chap. 23.29. Is not my Word like as Fire? 1 Thes. 5.19. Quench not the Spirit. The Holy-Spirit and Word of God, is, and may be fitly compared to Fire. METAPHOR. FIre is of an illuminating or enlightening Quality. II. Fire is of a warming and heating Quality; there is not only Illumination, but Calefaction. III. Fire will burn any combustible matter it can seize upon, separating Metal from Rust and Dross, it discovers whether Metals be of a currant or counterfeit and base allay. Whatever Fire seizes effectually upon, it converts it into a Flame. IV. Fire is of an ascending Quality, greedily mounting to its proper Seat, and will not rest till it incorporates with its own Elements. Earth and Water incline to their own Centres, though sometimes artificially made to ascend. V. Fire is of a melting and softening Quality, Iron, and other Metals are made pliable by it, and fit to receive any Figure whatsoever, as Wax keeps the Impression of the Seal. VI Fire hath a vivifying inlivening and quickening Quality, it refreshes and restores that Heat and Warmth, which the prevailing Cold deprives us of. VII. Fire is of a comforting and consolating Quality or Nature VIII. Fire is of a penetrating or piercing Nature, there is no poor or secret Passage of the Body thrown into it, but it pierces it. IX. Fire is of an assimilating Quality, that is, it changes all Materials into its own Nature, or sets them on fire. X. Fire is a very profitable Element, there is a necessity of it; many Trades cannot be followed without it, nor can Men and Women live without it. XI. Fire is ofttimes quenched, and in a great measure put out, to the damage of those for whom it was kindled. Parallel. THe Word and Spirit is Light. The Commandment is a Lamp, and the Law is Light; enlightening the Eyes. Prov. 6.23. Psal. 19.8. The Entrance of it gives Light. Psal. 119.130. By it the Eyes of our Understanding are enlightened: By which we know the Riches of his Glory. See Metaphor Light. Eph. 1.17, 18. II. The Word and Spirit of God, give Heat and Warmth to the benumbed Soul of a poor Sinner; they give Zeal and Fervency (that is) Heat of Spirit to serve the Lord. III. The Word and Spirit of God burns and consumes all that's fit Fuel for it; when throughly kindled upon the Souls and Consciences of Men, 1 Cor. 3.11, 12, 13, 14, 15. it destroys the Hay, Stubble, Wood, Chaff, etc. of Sin and Corruption; and leaves no Metals in the Building unconsum'd, save what is built upon the Foundation, Jesus Christ, who like Gold, Silver and precious Stones will endure the Fire; it also causes the Soul to burn in Love to Christ, Luk. 24.32 to be lifted up with transported Ardency of Affection after him, and desiring to be united to him also. All Men are to be tried whether with respect to Doctrines or Practices by God's Word, and what disagrees with this Standard, or will not bear touch with this Touchstone, is to be rejected as counterfeit, and of no value. IV. The word of God when it hath by the Spirit, kindled the Soul of a Sinner, it immediately causes his Affections and Desires to ascend and mount up to Heaven as to its Centre and only Place of Satisfaction, leaving (as the Fire only leaves Ashes) his dreggy and impure Part behind; the Soul seems to be then on the Wing wholly for Heaven, too pure and ●●enned for Communion with corrupt things. They shall dwell on high, etc. Isa. 33.16. V. The Word by the Spirit, softens the hard and stony Heart, and makes it a Heart of Flesh, disposes the Soul, and makes him fit to receive or take the Seal or heavenly Impression, and Image of God. See Zeal. VI The Word and Spirit quickens the Soul of a Sinner, nay raises to Li●●e those who have been, in a spiritual Sense, Eph. 2.2▪ dead in Sins and Trespasses. 'Tis the Spirit that quickenns, the Flesh profits nothing. Joh. 6.63. Rom. 8.2. The Law kills, but the Spirits gives Life. VII. The Spirit of God, called the Comforter, administers the greatest, nay, the only Consolation to the Soul of Believers: Joh. 14.16, 17. O what Comforts have some poor deject Christians received from the gracious Promises of God's Word! VIII. The Word and Spirit of God searches all the Faculties and Powers of the Soul; Heb. 4.12. it penetrates not only the Head but the Heart, Judgement, Affections, Conscience, Will, etc. It leaves no Corner unvisited, nor secret Place undiscerned. IX. The Word and Spirit of God makes the Soul spiritual, Joh. 3.6. 1 Cor. 2.15. 1 Cor. 6.17. 2 Pet. 1.4. transforms the carnal Mind, and makes it partaker of its own divine Nature, it sets it in a flame of Love and spiritual Zeal for Christ and his blessed Truth. X. The Word and Spirit of God is of such absolute necessity, Rev. 11. Job 2.12. that Saints cannot live one Moment without it. Hence the Spirit of Christ is called, The Spirit of Life. Moreover, the Word of God was esteemed by Job, above his necessary Food; and by David, above thousands of Gold and Silver. Man lives not by Bread alone, but by every Word that proceedeth out of the Mouth of God. Mat. 4.4. A Christian can perform no Duty aright acceptable to God, without the Divine Help and Influences of the Spirit of God. XI. So is the Divine Fire many times quenched and put out in a great measure, to the hurt and damage of Christians. Quench not the Spirit. 1 Thes. 5.19. METAPHOR. FIre is an external Element, and only useful for the Profit and Comfort of the outward Man. II. Fire is a bad Master, when it has got to a head and violently breaks out, it doth much Mischief, and destroys wonderfully. Disparity. THe Spirit of God and his Word are divine, sacred, and heavenly, profitable to the Soul of Man. II. The Word and Spirit of God never hurts or injures those that it gets the Mastery and Victory over; if it destroys 'tis only Sin, and such things that would ruin and spoil the Soul; happy are those, in whom the Word of God and his Spirit doth reign and predominate. Inferences. IF this be so, take heed you do not quench the Word or Spirit of God; which you may be said to do: 1. By a bating of the Spirit's Heat in its Operations, or by diminishing or lessening the Graces and good Motions thereof, when the Spirit loses the vigour of his Operations, as when Zeal decays, Convictions wear off, and Affections die; this is like slacking the Heat, and lessening the Burning of the Fire. 2. When Men do not only diminish and lessen the Burnings and Operations of the Spirit in the Graces, Influences, and Motions thereof, but yield to Sin and the Devil, so far as to put the Fire quite out: The common Motions and Operations of the Spirit may be quite extinguished. Give us of your Oil, for our Lamps are gone out. Mat. 25.8. We read of some twice dead, plucked up by the Roots. Quest. Which way may the Spirit and the Word of God be quenched? Answ. 1. By withholding of Fuel. Where no Wood is, the Fire goes out. We feed that Fire which we would not have extinguished, we labour to add fit matter to it, Prov. 26.20. that we may keep up the heat and burning of it. Persons may be said to quench the Spirit, when they neglect the Means which God hath appointed for the keeping feeding and preserving of it in its full Vigour, Heat, and Operations in the Soul, when they neglect Prayer, reading, hearing of the Word, Meditations, the Fire of the Spirit, Zeal and Fervency soon decays. 2. The Spirit of God may be quenched, by neglecting to stir it up. Paul exhorts Timothy to stir up the Gift that was in him. If Fire be not stirred and blown up, it will soon lessen its Burning, and go out. No Man stirreth up himself to take hold of thee. Isa. 64.7. 'Tis not enough to pray, read, and hear the Word; but to stir up ourselves to do these Duties of Religion fervently: if there be never so much Wood on the Fire, yet, if it be not blown and stirred up, the dead Ashes will obstruct the Burning. So in like manner, though Men be never so much in the performance of Religious Duties, yet if they let the Ashes of Formality and Deadness remain upon their Hearts, the Fire of the Spirit decays. 3. Fire is quenched by opposing somewhat of a contrary Nature and Quality to it, as Water, (or the like.) Fire and Water are contrary the one to the other, by reason of their contrary Qualities; a little matter will weaken and lessen the burning of Fire, and if a Man pour in much of it, 'twill soon quite extinguish it; so in like manner the Word and Spirit, by suffering a little Sin and Corruption to remain in the Heart or Life, will soon decay in its Operations. Sin is unto the Spirit, as Water to the Fire. The Flesh lusteth against the Spirit, and the Spirit against the Flesh, and these two are contrary the one to the other. Gal. 3.17. But now, if a Man yields to some Sins, to some heinous Sins, or once lay the Reins loose as it were upon the Neck of his Lusts, plotteth and premeditates Sin; regards it, likes it, and watcheth an Opportunity to sin; this will soon, like much Water, quench the Fire; also Sin reiterated and often committed, though not so notorious or scandalous, hath the like Effect. The frequent acting of Sin, is like a continual dropping upon the Fire, nothing more dangerous than a trade in Sin. That you may escape this great Evil, of quenching the Word and Spirit, observe these Particulars following. 1. Consider, 'Tis a divine Spark which is kindled in your Souls, 'tis heavenly Fire, 'tis a holy and sacred thing, Men know not what they do when they quench the Motions of the Spirit, and will not suffer the Word to kindle in them. 2. Consider, Who it is that hath kinled this Fire in thee, or strives to do it; is it not the Almighty, the ever blessed God? wilt thou adventure to put out the Fire which the Majesty of Heaven and Earth hath kindled in thee? 3. Consider how much Pains God hath taken to kindle it; how long was it, and what means did the Lord make use of before he could cause (to speak after the manner of Men) the Word to take hold of thee? Did he not send a Spark upon thee at one Sermon? and than blow upon it, that it might break out into a Flame? and then send another Spark, another Sermon, and then another, and another, and may be after all, he brought thee into Affliction, and used many ways to effect this great and good Work of his own Spirit and Grace upon thy Heart; and wilt thou adventure to mar and spoil this Work, and quench this Fire? which is thus of the Lord's kindling. If a Father, Mother, or any eminent Superior should take much Pains, and be at great Charge to kindle a Fire, and a Child should know this, and yet adventure to throw Water upon it, and put it out; or yield to a cursed Foe of theirs so to do, would it not be judged a notorious Offence? 4. Consider the gracious Design of God in kindling this Divine Fire in the Soul, 'tis that he might raise thee to Life, give thee Light, melt thy hard Heart, and make it fit to receive an heavenly Impression, 'tis to cement and unite thy Heart to himself, that thou mightest glorify him, enjoy him, and be glorified with him for ever. 5. Consider, If this Fire go out, thou canst never kindle it again; 'tis beyond thy Skill and Wisdom. If thou quench another Fire, it may be thou mayst kindle that again, and make it burn as before; but 'tis not in thy Power to make this Fire burn. Of his own Will begat be us, with the word of Truth. As many as received him, to them gave he Power to become the Sons of God, even to them that believe on his Name. Jam. 1.18. Joh. 1.12, 13. Phil. 1.6. Isa. 26.12. Who were born not of Blood, nor of the will of the Flesh, nor of the will of Man, but of God. He is said, to begin this good Work in us, He is the Author and Finisher of our Faith. Lord thou wilt, saith the Prophet, ordain Peace for us, for thou also hast wrought all our Works in us. 6. Consider, Thou knowest not whether God will ever set about this Work again, or no, shouldst thou hearken to thy Lusts and Satan's Temptations, to quench the Spirit and put out those good Motions and Desires that are in thy Mind; Gen. 6. remember that Word, My Spirit shall not always strive with Men. And also what our Saviour in the Gospel spoke concerning Jerusalem, O that thou hadst known, even thou at least in this thy day, Luk. 3.19, 42. the things that belong to thy Peace, but now they are hid from thine Eyes. 7. Consider, 'Tis grievous to the Spirit to be quenched, the Spirit is thy great Friend, thy Comforter, the Spirit helps thee at every dead Lift, Joh. 16 7. Rom. 8.26 and maketh Intercession for thee with Groan, which cannot be uttered. And therefore do not grieve him; Wilt thou quench and put out the Motions of such a Friend? Grieve not the Holy Spirit of God, whereby ye are sealed to the day of Redemption. Eph. 4.30. 8. Consider, The Spirit is thy Light, put out the Spirit, and thou wilt become a dead Man; or lessen his Burnings and gracious Operations, and thou wilt become a dying Man: wouldst thou not have thy Eyes out of thy Head nor thy Life out of thy Body? then do not quench the Spirit, the Eye and Life of thy Soul. 9 Consider what the Cause and Reason is, Men quench the Spirit. 1. Is it not because they would be indulged in their Sins, and lie down on the Bed of Sloth and carnal Security? Men put out their Fire when they have a mind to go to Bed. 2. Is it not because the Fire burns too hot for them? it hath kindled such a Fire in their Consciences, that scorcheth them so sorely, that they know not how to endure it; and from hence wickedly go about to quench the Spirit. Thus 'twas with Felix, he heard Paul preach of Righteousness, Temperance, and Judgement to come, and he trembles, his Conscience smote him; but now to quench the Spirit and allay that, Heat he might find within, he sends away Paul: When I have (saith he) a convenient time, I will call for thee. 3. Is it not because this Fire of the Word and Spirit is too chargeable and costly for them? they, like Men, grudge that which the Fire consumes, or will, if it be kept burning. The Youngman in the Gospel was not willing to sell his Possession, and part with all for Christ. When Men see they must part with so much to the Minister, (God having ordained that they who preach the Gospel, should live of the Gospel) and so much to the Poor Saints, and besides all this be exposed to suffer the Prosecution of such and such Penal Laws; this great Charge they see already fall upon them, and what further they know not may fall upon them by keeping up the Fire of the Word and Spirit, the thoughts of which they cannot bear: and from hence, wickedly go about to quench the Spirit. 4. Do not Men quench the Fire, or lessen its Burning when it makes the Pot boil over, when they fear that all that is in the Pot or Vessel will be lost? even so some Men, when the Fire of the Word and Spirit is so hot and strong, that it is like to boil out a beloved Lust which they have prized for its Profitableness, like a Right-hand, or for Pleasures, like a Right-Eye, than they haste to lessen the Fire; See Theophilus P●●lwhele, of quenching the Spirit, p. 33. and like Judas, think there needs not be so much waste. Now what a vile thing (saith one) is this, to quench the Fire of the Spirit, rather than the Scum and Filthiness of Sin should be worked and boiled out thereby? See how God threatens such. Ezek. 24.6. woe to the Pot whose Scum is therein, and whose Scum is not gone out of it? therefore saith God, Verse 11. Set it emptey upon the Coals, that the Brass of it may be hot and may burn, and that the Filthiness of it may be molten in it, that the Scum of it may be consumed. She hath wearied herself with Lies, her Scum shall be in the Fire. In thy Filthiness is Lewdness. Her Obstinacy was such, that though God had made use of means to purge her, she refused to be purged. And therefore God pronounced that dreadful Threatening against her, Thou shalt not be purged from thy Filthiness any more. Some are not willing to part with their Sins, they would keep the poisonous Liquor and Scum in the Vessel, and for this the Vessel and Scum must be burned together, and shall never be parted. 5. Do not Men quench the Fire, and put out their Candle when 'tis like to expose them to danger, when Thiefs and cursed Enemies are abroad, out of fear they keep all close, and are not willing any should see Fire-Light nor Candlelight, nor any thing should discover them. So out of Fear in time of Common danger, some Men quench the Fire of the Word and Spirit; the Word like a Candle, is thrust under a Bushel or under a Bed, and the Motions of the Spirit for a public Testimony are put out. 6. Men quench the Fire, saith the same Author, when 'tis like to set the House on fire; so some Professors quench the Spirit, when they see what fiery Trials they are like to pass through, if they continue in the heat of their Zeal. 7. Some Men quench the Fire when they are warm enough without it; they warm themselves by the Sparks of their own kindling, these, saith God, Isa. 50.11. shall lie down in sorrow; they conclude their own Righteousness, and their old Ways and Conversation will be sufficient, and so turn with the Dog to his Vomit, 2 Pet. and with the Sow that was washed, to her wallowing in the Mire. 8. Some Men let the Fire go out, saith he, through a multitude of Business; Luk. 10. their Minds being taken up with other things, they forget it: So some Men forget the Word, Spirit and Religion, being like Martha, troubled about many things. Now what a wicked thing is it from all, or any of these Causes, to quench the Spirit? 10. Consider, 'Tis by the Spirit thou must mortify the Deeds of the Flesh, which thou must do or be damned. Rom. 8.13. And how canst thou do that, when the Spirit is quenched; 'tis no marvel if Corruptions prevail, when the Spirit is put out that should burn them up. 11. Consider, 'Tis by the Spirit and Word, which is called the Sword of the Spirit, by which you should wrestle, and resist all the Temptations of Satan; but when the Fire of the Spirit is quenched, it puts an Opportunity in Satan's hand, to kindle the Fire of Pride, Malice, and Lust of Concupiscence in thy Heart; when the Spirit is quenched, and the Sword thrown away, what Execution can be done upon this spiritual Enemy? 12. Consider, 'Tis by the help and influence of the Holy Spirit thou must perform all Duties of Religion, or they will never be accepted of God; and how can that be done when the Spirit is quenched, and the Motions and Operations thereof cease? If the Word and Spirit be compared to Fire, let us bless God for kindling this Fire in our Hearts and Nation, and pray that he would be pleased to blow more and more upon it, that it may burn up all the Chaff and Dross of our Corruptions, and inflame our Souls with a greater degree of Love to God, and Zeal to Religion. And let us take heed we do not quench the Spirit in others. Wicked Men would fain put this Fire quite out; what unwearied Attempts have they made from time to time in this and other Nations, to extinguish the Light of the Word? Ungodly Papists can't endure the heat of this Fire, they are not more ready to kindle other Fires (to the spoiling and impoverishing of the Kingdom) than they are to put out this: they will not suffer it to burn in themselves, so they, as much as in them lies, endeavour to quench it in others; like those Men whom our Saviour reprehended in the days of his Flesh, who would not go into Heaven themselves, nor suffer them, who would go thither, to enter in. But in the last place, Let them, and all other wicked Persons, take heed how they quench this divine Fire; for if it burn not up their Sins and Corruptions, and kindle Grace and Holiness in them, they must burn one day in Hell: for either this Fire must be suffered to burn in them, or they be condemned to eternal Burning for quenching of it. The Word of God compared to a Hammer. Jer. 23.29. Is not my Word like as a Fire, saith the Lord? and like a Hammer that breaketh the Rock in pieces? IN these Words, the Word of God is compared to Fire, which we have already spoken of. 2. As the Word is compared to Fire; so likewise to a Hammer. 3. The Heart of a Sinner is compared to a Rock. We shall here only speak of the Word as it is compared to a Hammer. Simile. A Hammer is a fit Instrument to break Rocks, and beat Stones in pieces, etc. II. A Hammer can do nothing of itself without the hand that uses it. III. According to the Strength, Design and Wisdom of the Workman, a Hammer doth effect this or that, etc. IV. A Hammer is not only a fit Instrument to break things in pieces withal; but also to drive home Nails, etc. and to clench and fasten them also. Parallel. THe Word of God is prepared by the Almighty, as a fit means to break in pieces the stony, and rocky Hearts of Sinners. II. The Word of God cannot of itself break in pieces the Sinner's Heart: God must use it by the hand of the Spirit, if ever it accomplish that for which he sent it. III. So according to the Design, Wisdom and Strength the Holy Ghost is pleased to put forth upon the Heart of a Sinner, is the nature of the Work that is effected or accomplished thereby. VI So the Word of God in the hand of the Spirit is very useful to drive home and fasten, (1.) The Nails of Conviction; (2.) To drive home and fasten Precepts; (3.) To drive home and fasten Promises. God is the great Master of Assemblies, Eccles. 12.11. who fastens the Words of the Wise as Goads and Nails, given from one Shepherd. Inferences. EXamine yourselves: have you experienced the Word to be like a Hammer? (1.) Have you been broken in pieces by it? have you been under Grief and Trouble for your Sins? (2.) Are you broken off from your Sins? (3.) Are your Hearts soft? (4.) Hath the Word and Spirit of God fastened Convictions so upon you, that you cannot get free of them? Do they abide like a Nail in a sure place? Have the Precepts of God in like manner been drove home, that you cannot rest till you have submitted to them? Have Promises been so fastened, as that you do believe, and steadfastly apply them to your own Souls? II. If you would have the Word of God break your hard and rocky Hearts, then, (1.) Consider the Severity of it, touching the threatenings thereof, Gal. 3.10. Mark 16.16. Luk. 13.5. (2.) Consider what hath been executed upon such who break the Word. 1. Adam. 2. The old World. 3. Korah and his Company. Those that broke Moses 's Law, died without Mercy under two or three Witnesses. Heb. 10.28. (3.) Consider the Truth of the Word. Mat. 5.18. Job 36.17. Luk. 21.22. (4.) The Power and Authority of the Word. (5.) The Torments of the Damned. (6.) Read often, and consider the Sufferings of Christ. (7.) Cry to God that he would be pleased to take the Hammer of the Word into the hand of his Spirit, and smite your rocky Hearts. See Simile, stony and rocky Heart. The Word of God the Sword of the Spirit. Eph. 6.17. And the Sword of the Spirit, which is the Word of God. TWO things may be inquired into, and in both these respects we shall run the Parallel. 1. Why the Word of God is compared to a Sword? 2. Why the Word is called the Sword of the Spirit? 1. Some take (as Mr. gurnal observes) the Abstract here to be put for the Concrete, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sword of the Spirit, for the spiritual Sword; Garnalls Christians Armour. p. 297. as if it were no more but take the spiritual Sword which is the Word of God, according to that of the Apostle. 2 Cor. 10.4. The Weapons of our Warfare are not carnal, but mighty; that is, spiritual Weapons: Indeed Satan being a Spirit, must be fought with spiritual Weapons; and such is the Word of God, viz. a spiritual Sword; but this though true, reacheth not the full sense of the Place, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Personaliter, for the Person of the Holy Spirit. METAPHOR. A Sword is a Weapon generally made use of by all Soldiers of every Rank and Quality: the Captain, as well as the ordinary Soldier, hath and aught to have his Sword. II. A Sword is a Weapon by which they do not only defend themselves, but also do great Execution upon their Enemies. III. A Sword is a keen, sharp, piercing Weapon; it will enter into the Body and pierce the very Heart of a Man. IV. A Sword is an honourable Weapon, and of great Antiquity; it hath been in use from the beginning, a Weapon that no Enemy hath any just cause to quarrel with. V. Some Swords have two Edges, they will cut both ways, they will cut backwards and forwards, as they go in and as they come out. VI A Sword will cut off a Member; many a Leg and Arm have been cut off therewith. VII. Some Wounds of a Sword are so mortal, that there is no cure for them. VIII. A Sword is born ofttimes before a Magistrate to signify Authority and Justice. He bears not the Sword in vain. Rom. 13.8 IX. A Sword is a very victorious Weapon, it hath done great Execution in the World. Joshua made great Slaughter upon the seven Nations of Canaan with the Sword; it is said, he put all the Souls in several Cities to the Edge of the Sword. Parallel. THE Word of God, the spiritual Sword, every Christian (of what Rank or Quality soever) maketh use of, and cannot, ought not to be without it; the Captain General fought with this Weapon himself, Ministers, Mat. 4.4, 5, 6, 7, 8. as well as every private Christian, aught always to be armed herewith. II. So the Word of God is a spiritual Weapon, by which a Christian doth not only defend himself from the danger of Sin, and Satan, the World, etc. but by it he offends, yea, cuts down and overcomes and vanquishes all these and other cruel Enemies of the Soul, (1.) The Word is a defensive Weapon. (Saith David.) By the Word of thy Lips, I have kept me from the Paths of the Destroyer. Unless thy Law had been my Delight, Psal. 17.4. & 119 92. I should have perished in my Affliction. (2). Offensive; by it our blessed Captain made the Prince of Darkness fly. It is written, thou shalt not tempt the Lord thy God. Mat. 4. III. The Word of God is sharper than any Sword. If the Spirit uses it, Heb. 4.12. it will soon enter into and pierce the Heart of a Sinner; as appears by that notable Instance concerning those Jews that put the Lord Jesus to death; whilst Peter preached the Word to them, it is said, they were pricked in their Hearts. Act. 2.37. IV. The Word of God is an honourable Weapon, our Saviour and all holy Prophets and good Men would never else have made use of it: it is also of great Antiquity, the Writings of Moses, as it is observed by divers, were before any humane Records. No Devil nor vile Heretic hath any cause to except against it, or to quarrel with the Holy Scripture. V. The Word of God is quicK and powerful, sharper than any two-edged Sword; it hath a twofold Operation at one time, as it is used by the Ministers of the Gospel, it wounds the Souls of the Elect in order to healing, and it wounds the Reprobate in order to damning, to such it may be called a kill Letter. To one we are the Savour of Life unto Life, to the other the Savour of Death unto Death. 2 Cor. 2. VI The Word of God hath cut off many a Member of the old Man, it will cut off a Right-hand lust, of Profit, or a Right-eye lust, of Pleasure. VII. So some Wounds that many Sinners receive, are such, that there is no cure for them, (viz.) such who have sinned the unpardonable Sin. There is a Sin unto death. VIII. He that bears the Word of the Spirit, 1 Joh. 5. shows he is a Man that hath great Authority for what he says, and that he is a Person for Right and Justice; it is that which decides all doubtful Cases, etc. IX. So the Word of God, the Sword of the Spirit, is a glorious and victorious Weapon, which will appear, If we consider how many it hath struck down dead, and sentenced unto eternal Death; how many strong Enemies have been slain and subdued by it, strong Lusts, strong Devils, strong and vile Heretics; it is a victorious Sword. It is called the Sword of the Spirit; 1. Because it is a spiritual Weapon, but that is not all. 2. Because the Spirit is the Author of it, a Weapon it is, (saith Gurnal) which his Hand alone form and fashioned, Pag. 297. it came not out of any Creatures Forge. Holy Men of God spoke as they were moved by the Holy Ghost. 2 Pet. 2.21. 3. The Holy Spirit is the only true Interpreter of the Word, whence we have that known Passage of Bernard; Quo Spiritu factae sunt Scripturae, eo Spiritu legi desiderant, ipso etiam intelligendae. The Scriptures must be read, and can be understood by no Spirit, but that a loan, by whom they were made. 4. Because the Spirit only can give the Word its Efficacy and Power in the Soul; it is the Office of the Spirit, Sigillare animum rerum creditarum. Except he lays his weight on the Truths we read, and hear, to apply them close, and as it were cut their very Image in our Minds and Hearts, they have no more Impression than a Seal sets upon a Stone or Rock. The Spirit will do nothing for Believers without the Word, and they can do nothing to purpose without him, the Word is the Sword, and the Holy Spirit of Christ the Arm that wields it; So that, 5. The like use that a Sword is of to a Soldier in War; the same is the Word to the Spirit in order to the cutting down, and spoiling all his and others Enemies. Inferences. THis may teach Believers, what excellent use the Word is of in all their spiritual Wars with the Devil, Sin, and all other mortal Enemies of their Souls 2. It may inform us what the great Design of Satan is, in seeking so many manner of ways to take away the Word of God from us, or in making of it of little or no use to us. 3. This justly reprehends the cursed Papists and Church of Rome, in respect of their Cruelty to the Souls of Men, in disarming them of their Weapons; a People disarmed are soon overcome, and made a Prey to their Enemies; how can we defend ourselves when our Sword is taken out of our hands? They have some Fig-leaves (saith one) to hide their shameful Practice; they endeavour to persuade Men they do them a Kindness thereby, lest they should cut their Fingers with it, etc. How doth the Apostle condemn speaking in the Church in an unknown Tongue? All Men are exhorted to read the Scriptures, search the Scriptures, but the Pope makes it no less than Death, if not Damnation, for the Laity to have them in their own Language to read or search, fearing lest it should spoil his Trade. 4. It reproves them for casting such Contempt upon the Scriptures, as if they were insufficient to direct us in the way of Salvation. What horrid Blasphemy and Reproach is this (saith the same Author) to the great God, to send his People into the Field, and put such a wooden Sword into their hands, as is not sufficient to defend themselves or vanquish their Enemies? And how much contrary is it to that of the Apostle Timothy, who saith, It is able to make us wise unto Salvation, through Faith in Christ Jesus, perfect, throughly furnished to all good Works. 2 Tim. 3.15, 17. 5. Let us bless God and be truly thankful, we have this Weapon left us yet, this is in our hands, and that all the World may know it hath done great things in our Hearts. Let every true Christian and true Englishman resolve to die upon the Spot, rather than lose the Word, or suffer their Sword to be taken from them. 6. Let it also caution all Christians to take heed how they engage their Enemy without their Sword. 7. Labour also to know the right use of it, and how, and when to offend your Enemy hereby. Satan is a cunning Warrior: sometimes when thou art tempted to sin, may be he will tell thee it is a little one, what's a merry Jest, to sport and game, Rom. 13.14. ●●ct 8.13. 1 Pet. Heb. 12.14 to drink and carrouze a little? when thou art thus beset draw thy Sword. Make no Provision for the Flesh; If ye live after the Flesh, ye shall die. Put off the former Conversation: without Holiness no Man shall see God. How shall I do this thing, and sin against God? 8. Again on the other hand, may be he will aggravate thy Sin, to drive thee into despair, and tell thee by his evil suggestions, that there is no Mercy for thee; Prov. 28.13 Ezek. 18.32. Mat. 12.13 1 Cor. 6.11 then draw thy Sword again. But he that confesseth and forsaketh his Sin, shall find Mercy. I desire not the Death of him that dyeth. All manner of Sin and Blasphemy against the Father and the Son shall be forgiven unto Men, etc. Such were some of you, etc. 9 Yield up all your Sins though never so pleasant and profitable, to the Edge of the Sword. 10. Prize and highly value the Holy Scriptures, the Word of God, and say (as David once did when he wanted a Sword, and it was told him there was none but the Sword of Goliath) none like that. Satan will, it is feared, e'er long, make a diligent search for Arms; do as David did, hide thy Sword: Thy Word have I hid in my Heart, that I might not sin against thee. Get many Promises ready against thou art beset, Psal. 119.9. and shall have need of them. The Word of God compared to Leaven. Mat. 13.33. Again, the Kingdom of Heaven is like unto Leaven, which a Woman took and hid in three measures of Meal, till the whole was leavened. SOme understand by Leaven in this place the Word of God, others Grace; the one concludes it is the Word of Grace, the other the Grace of the Word; a third sort understand the Church of God is intended by it. The Word and Grace of God may be compared to Leaven in three or four Considerations. Parable. LEaven is of a diffusive Quality, it infuses itself into every part, till the whole Lump is leavened. II. Leaven is of an assimilating Quality, it turns the Meal in which it is hid into its own Nature. III. The Woman took the Leaven and hid it in the Meal. Leaven must be hid, that so it may leaven the Meal the better. IV. Leaven secretly and invisibly worketh and altereth the Meal, and maketh a Change therein, turning of it into Dough. V. Leaven doth not change the whole three measures of Meal all at once, but it accomplishes its Work by degrees. VI A little Leaven will leaven the whole Lump. 1 Cor. 5.6. Gal. 5.9. Parallel. THe Word and Grace of God is of a diffusive nature, it will where it is received in a spiritual sense, leavens every Faculty of the Soul, until the whole Man, Body, and Spirit is leavened therewith. By three measures of Meal, some understand the Body, Soul and Spirit to be meant. II. The Word of God, where it is in Truth received (such is the assimilating Nature thereof,) doth convert by its powerful Operation the whole Soul into its own Likeness, it changes the evil Quailties thereof, and works divine and spiritual Qualities in the room of them, making a glorious and visible change in the Heart and Life. III. The Word of God must be received into the Heart, it must be hid as it were there like Seed that is covered in the Earth, that so it may have its blessed Effect in order to leaven the Soul in a spiritual Sense the better: Psal. 119.9 Thy Word have I hid in my Heart. IV. So the Workings and Operations of God's Word are secret and invisible; our Saviour alludes to this, when he compares the Work of the Spirit in Regeneration to the Wind, as is well observed, the Word and Spirit work secretly, their Operations are invisible to the outward Eye. V. So the Word and Grace of God, works not that blessed Change in the Soul all at one instant; but Grace is carried on in Believers by degrees. I deny not, but at the first Infusion of Grace or Act of Faith, a Man is really and actually justified; yet the Work of Conversion, and Holiness is gradually carried on, and may be a great while before it is perfected. VI So a small Quantity, or but a dram of true Grace will spiritually leaven and change the whole Man; hence Grace in the beginning is compared to a Grain of Mustardseed. Parable. LEaven is taken in the Scripture in an evil sense for Hypocrisy, evil Doctrine, Malice and Wickedness, from that sour Quality that is in it. Disparity. THe Word of God hath no unpleasant or souring Quality in it, but chose it is the only means through the Spirit to purge out that old Leaven, whether it be evil Doctrine, Hypocrisy, Malice, or Wickedness, that soureth and corrupteth the whole Man. 2. This may further inform us, touching the nature of the Word and Grace of God. And from hence we may be able to make some Judgement, whether Conversion be truly wrought in our Souls? or whether the Kingdom of God, (where Christ spiritually rules, which is Righteousness, and Peace, and Joy in the Holy Spirit,) be in Truth begun in us or no? The Word of God compared to Glass. 2 Cor. 3.18. Beholding as in a Glass the Glory of the Lord; and like unto a Man, beholding his natural Face in a Glass. BERNARD understands by Glass here, to be meant the Gospel, with divers others; and we see no cause to question this Exposition. Simile. A Glass is a Medium, that represents Persons and things unto the sight of our external Eyes. II. Some Glasses show us such things, that we cannot see, nor discern without them (as common Experience shows,) which are called Perspective-Glasses. III. A Glass seems to bring such things near to us that are at a great distance. Some by looking in a Glass have discovered Things and Persons many Miles of, as if they were just by them. IV. A true Glass shows or represents unto a Man his own natural Face; by looking therein he may see what manner of Man he is, he may take a plain view of himself, whether fair or deformed. V. A Glass is used by some as a thing to dress themselves in; by it they know how to put on their Attire, and to deck themselves with all their Ornaments: if any thing be wanting or amiss, which they would have on, they soon perceive it by looking in a Glass. VI A Glass is a thing that some Persons take much Delight to look into. VII. He that would have a full or plain sight of a Person or Persons that he hath a desire to behold in a Glass, must look therein with open Face, he must not look asquint upon it. VIII. A Man that beholds his natural Face in a Glass, and goes his way, soon forgets what manner of Man he was; if he saw Spots, or Blemishes, or other Deformity in his Face, or any uncomely Features, he soon forgets them. IX. If a Man looks into a Glass, he sees there but the Image, Resemblance, or Representation of a Person or a Thing, not the Person or the Thing itself. Parallel. THe Gospel is the best Medium which represents God the Father, the Lord Jesus Christ, and holy Spirit, Angels and Saints, with things past, present, and to come, to our spiritual Sight, or to the Eyes of our Faith. II. The Word of God shows us such things and Mysteries, that without it we could not see nor have the least Knowledge of; as the manner of the Creation of the World in six Days; the cause why God sets his Bow in the Cloud; the glorious Attributes of God, together with God's manner of being, or the glorious Trinity; the Conception, Birth, Life, Death, Resurrection, and Ascension of the Lord Jesus Christ; as also God's positive Law and instituted Worship. III. The Word and Gospel of God brings things that are afar off, very near; it represents to our Faith the Judgment-Day, and shows us how matters and things shall be managed then; who shall be cleared, and who condemned; it brings near to the Eye of our Faith, the glorious Kingdom of Jesus Christ, and many things of like Nature. IV. So the Word of God shows forth, not only the Glory of God in the Face of Jesus Christ, as also what this World is, what Sin is, etc. But it shows what Man is before Grace, how wretched, blind, naked, deformed, polluted! and also after Grace through Christ, how happy, adorned, beautiful and glorious! V. So the Word of God is absolutely needful or necessary for all Christians to look into, who would dress and deck themselves with the Ornaments of Grace, that they may be comely in the sight of God. By looking into the Word they may see what Ornaments are wanting, and how to put them on so as to be completely dressed, and every way ready for the Bridegroom's coming. VI The Word of God is a thing that all true Christians take much Delight to behold, daily pry and look into, by Reading and Meditation: His Delight is in the Law of the Lord, Psal. 1.2. and in his Law he doth meditate both Night and Day. VII. So he that would have a clear sight of God in his glorious Attributes and Perfections, must look into the Gospel with open Face; he must look with a full and single Eye, as one that is resolved by the help of the Spirit, according to the nature of his sight, to see what may be beheld therein; and not cast a squint Look as it were upon it, seem to look towards God, when his Heart is more upon other Things and Objects: We with open Face, etc. If thy Eye be single, thy whole Body it full of Light. VIII. So he that doth cast but a transient Look into the Word of God, or is but a bare Hearer thereof, may, whilst the Word is a preaching, see, or have some sense of his Sin, and deplorable Condition he is in by Nature, and be somewhat troubled for it a while; but not putting into practice what he hears, but turning to his former Course again, he soon forgets what a deformed and miserable Wretch he is, which is the principal Import of that Text in James. IX. So a Christian that looks into the Word and Gospel to behold the Glory of God, hath but the sight of the Image, Resemblance, and Representation of God shining therein before his Eyes. Simile. ONe Glass hath not all the Properties which we have here mentioned. II. Some Persons use too frequently to look into a Glass, as others do, to an evil End, viz. to paint, patch, and spot their Faces, and to see their vain Beauty, which tends to increase Pride, and foolishly to lift themselves up. Disparity. THe Gospel or Word of God is a spiritual Perspective-Glass, as well as a Looking-Glass. II. A Christian cannot look too oft into God's Word, provided he do not neglect his particular Calling in so doing, or let one Duty interfere with another; neither doth his looking into the Word of God tend to lift him up, but rather to humble and abase him; for the more we see of God, the more with Job and Isaiah, we shall abhor and be ashamed of ourselves. There are divers other Disparities which we pass by; they are the Contrivance and Workmanship of Man, and brittle things, etc. besides many of them are false, giving not a true Representation of Persons and Things, etc. Inferences. LEt this teach every Soul the Folly of spending so much time in looking into a carnal Glass to see their own Faces, and vainly to trim and deck their Heads and Bodies, whilst they greatly neglect looking into this Glass, wherein the Glory of God in a glorious manner may be seen. (See Metaphor Light.) And thereby they may learn how to make themselves ready for Christ's Coming, as also what their happy Condition is, if truly in Christ. 2. When you see a Glass, or enjoy the useful Benefit thereof, remember the Glass of God's Word; and as you slight not, nor throw away that Glass by which you obtain your End, viz. a Medium to behold what you desire; be persuaded never to slight or throw away the Word of God, but improve it to the Ends for which God gave it, till you come to have the Faculty so suited and fitted to behold the Object, that you shall see as you are seen, and know as you are known, which will be in a State of Glory, and not till then. 3. To inform the poor, dark, and blind World, that as a Glass of what nature soever it be, yet it is altogether useless to a blind Man, till his Eyes are opened; so till God opens blind Eyes, poor fallen Man cannot see any of the Glory of God, nor understand this glorious Gospel or Word of God. 4. Let it persuade all Christians, (who do steadfastly believe that the Holy Scriptures, or Word of God, are, or may be compared to a Glass in many of the Particulars aforegoing) to look more into it with earnest Prayer, that as it is a Glass as clear as Crystal; so the Eyes of their Understandings may be opened, to the end they may, as in a Glass, Behold the Glory of the Lord, and be changed into the same Image, from Glory to Glory, even as by the Spirit of the Lord. 2 Cor. 3.18. Professing the Gospel compared to the Plough. Luke 9.26. He that puts his hand to the Blow, and looks back, is not fit for the Kingdom of Heaven. HE that puts his hand to the Plough, etc. Our Saviour means, Preaching, owning, or professing the Gospel. The professing the Gospel may in divers respects be compared to a Plough. Methapor. A Plough is an Instrument made fit for the Husbandman, to break up and till his Ground. II. The Plough cannot break up the Ground of itself; it must be held and drawn, or nothing can be done by it. III. It is a hard and difficult thing to plow up some Ground, especially that which is rocky, full of Roots, or hath long lain fallow. IV. The Plough pierces deep into the Earth, makes (as it were) deep Gashes or Wounds in the Heart of it, discovering what sort of Earth it is. V. The Work of the Pluogh is but Opus ordinabile, a preparative Work in order to sowing the Seed. VI It is best Ploughing, when the Earth is prepared and mollified by the Showers of Heaven, than the Work goes on sweetly. VII. The Plough turns up by the Roots, and kills those rank Weeds that grow in the Field. VIII. That Field is not well ploughed up, where the Plough jumps and skips over some part of it, making Baulks; it must turn up all the whole Field alike. IX. New Ground is much more easily ploughed, than that which hath lain a long time untilled. X. In the last place, and more directly to the main Drift and Scope of the Text, the Plough must be held throughout the whole Journey; a Man must not put his hand to it, and presently grow weary, and look back. Parallel. THe Gospel is an Instrument, prepared and made fit by the Almighty, to break or plow up the fallow Ground of our Hearts. Jer. 43. Host 10.12 II. The Gospel must be believed and professed by us; we must lay our hand to it, and by the Power of the Spirit it must (as it were) be drawn upon our Hearts, or it can do nothing. III. So it is a very difficult thing to convince and humble the hard and obdurate Heart of a Sinner, which is compared to a Stone, and as firm as a Rock: Ezek. 36.26. Amos 6.12 Shall Horses run upon the Rocks? Will one plow there with Oxen? IV. The Gospel pierces the Heart of a Sinner by powerful Convictions: Acts 2.37. When they heard this, they were pricked (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, punctim cedo, pungendo penetro, or pierced point-black,) to the Heart. Then the Word divided (as it were) between the Soul and Spirit, laid the Heart open, made a discovery of what was hid within. V. So the Gospel and Word of God (as a Plough) by its powerful Convictions upon the Conscience, is but a preparative Work, Host 10.12, 13. in order to the sowing the Seed of Grace in the Heart. VI Never doth the Word of God so kindly work in ploughing up the fallow Ground of the Heart, as when the Gospel-Clouds dissolve, and the true Grace and Love of Jesus Christ comes sweetly showering down upon it. VII. So the Word of God, by its powerful Convictions and Operations upon the Heart, kills Sin at the Root, causing the Soul to loathe what it formerly loved. VIII. That Heart is not savingly wrought upon, where one Lust is spared, and left untouched, or when it reacheth not to the changing the evil Qualities of every Faculty. The Word must no●● reach the Conscience only, but the Judgement, Will, and Affections also. IX. So Youth, before evil Habits, or a Custom and Course of Sin, be taken, and more abundantly cleave to them, are (as 'tis found by experience) sooner wrought upon by the Word of God, than old Sinners, when Sin hath got Root in their Hearts. X. So the Gospel, and the Profession thereof, must be held, owned, acknowledged, and professed, in Truth, and in Uprightness of Heart, constantly, to the end, even through the whole Journey, Length, and Race of our Lives; we must not grow weary, Gal. 6.9. nor faint in our Minds. He that sets his hand to the Plough, (i. e. professes the Gospel) and looks back, is not fit for the Kingdom of Heaven. Inferences. THis may convince all Persons, what need there is of the Spirit to join in, and work with the Word: For our Gospel came not to you in Word only, but also in Power, 1 Thess. 1.5 and in the Holy-Ghost, and in much Assurance. 2. See that your whole Soul is wrought upon, that there is a Work upon every Faculty thereof. 3. Take heed of a long continuance in a Course of Sin. Let the old Sinner tremble, but if wrought upon in his old Age, admire the infinite Grace of God. 4. From hence you may perceive the hardening Nature of Sin. 5. Tremble at the Thoughts of Apostasy, and take heed you do not shrink your hands off in the Day of Trial, or refuse to plow, because it is cold, or because the Sun shines hot, etc. Mr. John Flavel's Poem upon the Plough. THere's Skill in Ploughing; that the Ploughman, knows: For if too shallow, or too deep he goes, The Seed is either buried, or else may To Crows and Rooks become an easy Prey. This, as a lively Emblem, fitly may Describe the Blessed Spirit's Work and Way, Whose Work on Souls with this doth symbolise; Betwixt them both thus the Resemblance lies: Souls are the Soil, the Gospel is the Blow; God's Workmen hold, the Spirit shows them how. The Spirit draws, and in good Ground doth bless His Workmen's Pains with sweet and fair Success. In Hearts prepared God scatters in the Seed, Which in its season springs. No Fowl or Weed Shall pick it up, or choke this springing Corn, Till it be housed in the heavenly Barn. When thus the Word ploughs up the fallow Ground, When with such Fruits his Servants Work is crowned, Let all the Friends of Christ, and Souls say now, As they pass by these Fields, God speed the Blow. The Word of God compared to Seed. Mat. 13. The Seed is the Word of God. METAPHOR. GOod Seed is prepared by the Husbandman, and is reserved out of the choicest Wheat, and principal Barley; 'tis that which the Husbandman highly esteems and values. II. The Ground, before the Seed is sown, is ploughed up, and made fit to receive the Seed. III. The Husbandman either sows the Seed himself, or employs a Seedsman to sow it, one that hath Skill in that Employment. IV. When Seed is cast into the Earth, it must be covered, or else the Birds may pick it up; besides, it will not otherwise so well take Root. V. Seed lies some time in the Ground, before it springs up; Clods also oftentimes hinder it from springing up. VI Frost and Snow conduce very much to the well-rooting of the Seed; they tend also to kill the Weeds, which otherwise might choke it under the Clods: by which means it roots, spreads, and flourishes more abundantly. VII. The earlier Seed is sown, the better it is rooted, and enabled to endure the Sharpness of the Winter. VIII. Some Seeds which the Sour sows fall upon stony Places, and some on thorny Ground, (as Experience shows) which Seed brings not forth Fruit unto perfection; and some also falls by the highway-side, which the Birds devour. IX. Fruitfulness of Seed depends much upon the Sun shining, and the Rain falling upon it; by this means it is quickened, and abundantly springs up. X. Weeds many times come up with the Seed, and if they are not plucked up, or weeded out, they will hinder the Growth of the Seed, if not quite choke it. XI. The good Ground only brings forth Fruit unto perfection. XII. Men are very diligent and industrious in sowing their Seed, they are up early, and labour hard, morning and evening. XIII. Winds and Storms do not prevent Sowers in the sowing of their Seed; but let the Wind be high or low, blow from the North, or from the South, yet they do and will sow. XIV. Men usually are not sparing of their Seed, but scatter it abroad so plentifully, that all and every part of the Field which they intent to sow, may be sown therewith. Parallel. THe Word of God is a choice and precious thing, and that which God highly values and accounts of: Psal. 138. ●● He hath magnified his Word above all his Name. Thy Word it very pure. Psal. 119. II. Our Hearts are naturally hard, and have need to be ploughed up, which is also done by the Word, and Conviction of the Spirit; hence the Gospel is called a Blow. See Blow. III. Jesus Christ is the spiritual Seedsman; 'tis he that sows the Seed, who wants neither Care nor Skill to do it: The Sower is the Son of Man. IV. So the Word of God ought to be hid or covered in our Hearts, Mat. 13.37 that Satan may not steal it away from us, and that it may take good Root downward, and bring forth Fruit upward. Psal. 119.9 David hid the Word of God in his Heart. It is not enough to have it in our Heads, but in our Hearts: Let the Word of God dwell in you richly. We ought to labour to understand it, to love it, Col. 3.16. and keep it in our Memories, yea, and to let it be well rooted in every Faculty. V. The Word of God does often (like Seed) lie hid for a while in the Heart of a Sinner, before it eminently shows itself. Clods of Corruption, and Temptations, hinder its Growth and springing up. VI So Affliction (when sanctified to gracious Persons, which they meet with after their Conversion, and many times in their very Seedtime) tends to kill the Weeds of Corruption, and breaks and mollifies the Heart, by which means they come to be better rooted in Grace, and strengthened in Holiness. VII. So when the Word of God is early received in the Love of it, (when a young Person is sanctified in the Bud) Grace many times flourishes more abundantly. Such have treat Advantage above others. Long Experience tends much to the strengthening of Grace, enabling the Soul to hold out in an evil Day. It was a great Advantage to Timothy, 1 Tim. 3. that he knew the Holy Scriptures from a Child. VIII. The Seed of God's Word, which the Son of Man by his faithful Ministers soweth in the Ministration of the Gospel, falls oftentimes upon a hard and rocky-hearted Sinner, who though he receive the Word with much seeming Joy, Mat. 13. 2●● yet in time of Persecution falls away: Because of the Word be is offended. Others, like thorny Ground, receive the Seed; but the Cares of this World, and the Deceitfulness of Riches, choke the Word, and it becometh unfruitful. The other hear the Word, and understand it not; then cometh the Devil, (called the Fowl of the Air) and catcheth away that which was sown in the Heart: This is he that receiveth Seed by the highway-side. IX. So the Fruitfulness of the Word in men's Hearts, depends upon Christ's gracious blessing, and shining upon it, and the Spirits bedewing and watering it: 'Tis God that gives the Increase. 1 Cor. 3.6 X. So when the Word of God is received in truth into the Heart, Sin and Corruption will, Mat. 13. if not carefully weeded out, spring up, and hinder the Growth of the spiritual Seed. Hence the Apostle gives charge to the Saints, That they should look diligently, lest any fail of the Grace of God; Heb. 12.5. lest any Root of Bitterness spring up, and trouble them. XI. So none but honest and sincere Christians stand in the Day of Trial, and bring forth Fruit unto Eternal Life. Mat. 13.23 XII. So such as God hath sent to preach his Word, do diligently attend their Ministry, early and late, in season and out of season, 1 Cor. 15.58. as knowing that their Labour shall not be in vain in the Lord. XIII. Even so hath the Seed of the Word been sown in all Ages, notwithstanding the Storms have beaten, and the Wind of Persecution hath blown very roughly, sometimes one way, and sometimes another; yet this hath not in the least prevented the sowing of the spiritual Seed of the Word. XIV. How plentifully hath the Word of God been preached in England, and in other Countries? and how plentifully was this spiritual Seed dispersed by the Apostles and Servants of Christ: They went every where preaching the Word. Which is come unto you, Col. 1, 6. as it is in all the World, and brings forth Fruit, as it doth also in you, since the day ye heard of it, and knew the Grace of God in truth. METAPHOR. SOme Men, either through want of Judgement, or to save Charge, sow bad Seed, such as will not bear much Fruit, although the Ground whereon it is sown be never so good. II. No Seed that Men sow can be at all fruitful, or yield increase, except the Blow go before to break up the Ground, which the Seed cannot do of itself by any Art of Man. III. Many Men have sowed good Seed, and that upon good Ground, and it hath taken Root, and flourished, and yet by some Accident or other, they have had a bad Harvest, brought but little Corn into the Barn, Hag. 1.6, 9 or sometimes none at all. IV. The Seed which Men sow is not quickened, 1 Cor. 15.36. except it die. Disparity. But the Seed of the Word of God is good Seed, and was never sown into good Ground, (that is, a good and honest Heart) but it took Root, and became fruitful, as all true Believers have experienced. II. But the Word of God, through the mighty Operation of the Spirit, is not only Seed, but also the spiritual Blow, by which the fallow Ground of the Heart is broken up, and made fit for itself to sink into, and take deep Root there. III. But never was the Seed of God's Word sown in a good and honest Heart, taking Root there, and flourishing, but a blessed Harvest always followed; nay, though they sow in Tears, they shall reap in Joy: He that goeth forth, and weepeth, Psal. 126.5, 6. bearing precious Seed, shall doubtless come again with rejoicing, bringing his Sheaves with him. IU. But the Word of the Lord dieth not, but liveth and abideth for ever: The Words that I speak unto you, Joh. 6.63. they are Spirit, and they are Life. Inferences. IT may inform us, that the Cause why some Persons fall away, and turn with the Dog to his Vomit, and with the Sow that was washed, to her wallowing in the Mire, is, Because they were never sincere, nor upright in Heart. The honest and upright Soul falls not away, cannot fall so as never to rise again, but brings forth Fruit to everlasting Life, (as our Saviour clearly shows.) II. O then let Men and Women take heed to their own Hearts, and see whether they were ever throughly broken in the sight and sense of their Sin. The Word and Gospel must first be as a Blow unto them, to break up the stony and fallow Ground of their Hearts, before (like Seed) the Word can be received by them. III. Remember, that notwithstanding a poor Soul may meet with many Storms, and go through much Difficulty and Trouble, both within and without, rise early, and lie down late, (whilst he keeps his Hand on the Lord's Blow, in this Seeds-Time of the Word) yet the Harvest will make amends for all: You that have sowed in Tears, shall reap with Joy. Nay, the Day is at hand, wherein both the Sour and the Reaper shall rejoice together. The Word of God compared to Rain. Deut. 32.2. My Doctrine shall drop as the Rain, etc. Simile. RAin is the immediate and proper Work of God; He gives us Rain from Heaven, and fruitful Seasons. Are there among the Vanities of the Gentiles they that can cause Rain? Jer. 14 22. Or can the Heavens give Showers? art not thou he, O Lord? II. Rain falls by divine Direction and Appointment; God causes it to rain upon one City, Amos 4.7. and not upon another. You often see a Cloud dissolve and spend itself upon one place, when there is not a drop within a few Miles of it; one Land may have Rain and a fruitful Season, when another may have none. III. There is a great deal of difference in the Showers of Rain that fall upon the Earth, sometimes you have it in small Drops; a drizzling Rain which comes gently, but continuing long, it waters the Earth and the Fruits thereof throughly, going to the very Root; at other times it comes down in a hasty and violent manner, causing the Streams to run, but it is gone presently, and doth but little good. IV. Some People in the World have no Rain, as the Egyptians, for it is said, that it seldom or never reins there. V. Rain comes down successively and gradually, now a little and then a little; it doth not fall all at one time, before it gives over, but it comes now a Shower and then a Shower, as the Earth and Fruits thereof need it. VI The Rain comes down (as is noted of Dew) irresistibly; when God doth by his Word of Command, speak to the Clouds to distil it down upon the Earth, it is not in the power of all Creatures to hinder its falling. VII. Rain is most beneficial to the Earth, when there comes sweet, warm Rays of the Sun with it, or as clear shining after it, than Herbs, Flowers, and Corn, as also other Fruits, grow abundantly. VIII. Rain is necessary at Seedtime, to make the Earth ready and fit to receive the Seed; Thou visitest the Earth, and waterest it; thou greatly enrichest it with the River of God, Isa. 30.23. which is full of Water: Thou preparest them Corn. Thou waterest the Ridges abundantly, thou settlest the Furrows thereof; Psal. 65.9, 10. thou makest it soft with Showers, thou blessest the springing thereof, thy Paths drop Fatness. This is called the former Rain, and as it is necessary at or about Seedtime, so also it is needful at earing-time, to ripen the Corn, and to bring it to Perfection; both these are needful to produce a good Harvest, both the former and latter Rain. IX. Rain makes the Earth soft and tender, which otherwise would be very hard and dry, and unfruitful, as we see in time, of great Drought. X. After much Rain, sometimes comes a great Drought. XI. Clouds let down the Rain upon the Earth; God makes use of them as Vessels to retain the Water, and that also at his Pleasure, they may let it out, and distil it down upon the Earth. XII. Rain hath been sent down from Heaven as the Answer of Prayer; Prayer hath as it were opened the Windows of Heaven, that it might rain upon the Earth. XIII. Rain cometh down from Heaven, and returneth not thither, without answering the end for which it is sent. Parallel. THe Word of God, and the Blessings that attend it, are all from God, 'tis he that makes the Divine Rain to fall upon Men's Souls; you are not to look upon those Truths that Ministers dispense as the meet Effects, and Fruits of their Inventions and Parts: He is the Minister of God, etc. the Office is from Heaven, the Doctrine he preaches is from Heaven, the Efficacy and Success of it is from Heaven: What I received of the Lord, 1 Cor. 11.23. I delivered also unto you. II. So the Word of God is sent to one People and not to another, to one Kingdom and not to another: what glorious Influences of the Gospel hath God sent to this Land; and what a Drought and Scarcity it is there of it in many others not far off? and what precious Showers have some Places had in England beyond what others enjoy? To you is the Word of this Salvation sent: Act. 13.26 it comes not by chance, but by Commission and the special Command of God. III. The Word of God in like manner sometimes comes down moderately, yet continuing long before God takes it away from a People or Soul, at length it proves effectual, and throughly waters and soaks their barren Hearts, and makes them fruitful; but at another time, the Word in a Sermon, comes like a sudden Spout of Rain, seeming to carry all before it, and startles the Sinner, but 'tis soon over, and doth but little good, it abiding not upon the Conscience. IV. So there are some People, nay, many in the World, that never had the Gospel preached as yet to them. V. So the Word drops and distils like Rain and Showers that water the Earth, now a little and then a little, as the Condition of the Soul requires; a drop in this Sermon, and a drop in another Sermon; Precept must be upon Precept, Line upon Line, here a little and there a little: Isa. 28.10. now one comforting Influence and then another; now one quickening Impulsion and then another, now one Promise is reigned down and then another. 1. Christ would that his People have a constant Dependence on himself. 2. He would have them wait upon every Sermon, upon every Ordinance and Opportunity. 3. He would not have them surfeit upon his Word, therefore he observes a successive Distillation of the Blessings thereof upon them. 4. He would have every Doctrine, and Precepts, and Promises soak into their Hearts. 5. Christ would endear every drop of his Grace, and morsel of his Word to his People; he would have them lose nothing he bestows, and therefore gives it them as they are able to receive it. 6. The Souls of Believers are like narrow-mouthed Vessels, they cannot receive much at a time without spilling. 7. We are such bad Husbands, Christ will not trust us with all at once. VI The Word falls upon Sinners. When God gives Command with mighty Power, the Influences of the Word and Spirit work with mighty Efficacy upon the Heart; the Word is quick and powerful, it breaks the Heart in pieces; in Conviction it causes the Sinner to cry out, Lord, what wilt thou have me do? it shall accomplish that for which 'twas sent. See Light. VII. So it is in respect of the Gospel, when the Sun of Righteousness shines upon the Soul, under the Word and blessed Doctrine thereof, O this makes a Believer, and all his Graces to flourish exceedingly! VIII. The Gospel hath a twofold Use and Benefit, it is necessary as the former Rain at the beginning or first working of Grace upon the Heart; so 'tis needful afterwards, to ripen and prepare the Soul for Heaven. Be glad than ye Children of Zion, and rejoice in the Lord your God, for he hath given you the former Rain moderately; and he will cause the Rain to come down, the former Rain and latter Rain, etc. We cannot be without either; we shall soon decay in our Spirits, if we have not spiritual Moisture of the Grace and Word of God upon our Souls: the Ministry of the Word is not only appointed to implant Grace in us, but also to perfect Grace so rooted and implanted. IX. So the Word of God makes the hard and flinty Hearts of Sinners very soft and tender; it is of a mollifying, fructifying Nature, it makes the Saints fruitful in Grace and Goodworks. X. So after great plenty of divine and spiritual Rain, when People are glutted with a Fullness of Gospel-Mercies, God sometimes sends a Drought, shuts up Heaven. Ministers are like Clouds without Rain. XI. Ministers are the spiritual Clouds that God hath appointed to retain the Word and saving Knowledge of divine Things, so that they may also at his Command let the Water of Life down, or distil it upon Men's Souls. See Clouds. XII. Divine Rain hath been sent down as the Answer of fervent Prayer; The Prayer of the Godly hath prevailed with the Almighty, for sending of the Word and Spirit down upon the World, and Church of God: hence Paul earnestly begs the Saints Prayers, That he might open his Mouth boldly, Eph. 6.19. 2 Thes. 3.1. to make known the Mystery of the Gospel. XIII. So, saith the Lord, shall my Word be that goeth out of my Mouth, it shall not return unto me void, Isa. 55.10, 11. but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. Simile. RAin is not necessary at all times; there are Seasons when the Husbandman craves none: he is sometimes afraid of a Shower, and prays for fair Wether; Rain in Harvest is not welcome. II. Rain is no distinguishing Argument between good and bad Men; it falls promiscuously upon the Righteous and the Wicked; for though it doth not fall every where, in every City and Place, yet where it comes, it usually falls alike. Disparity. THe Word of God is necessary at all times: Preach the Word, be instant in Season and out of Season: There is indeed no time, but this divine Rain is needful, and we cannot say we want it not, for we cannot be without it one day. II. But the Word of God and Blessings thereof, are a distinguishing sign of God's special Favour: the peculiar drops of divine Grace are not communicated to all alike, though all may have the Word preached to them: My Word (saith Christ) hath no abiding in you. Inferences. PRay that the Divine Clouds may be filled with Spiritual Rain. 2. And know from hence the necessity of the Word, that there is as much need of the Word, for the Growth and Comfort of the Soul, as there is of Rain for the Growth of the Fruits of the Earth. 3. How blind are they who are offended at the Doctrine of the Gospel? 4. Hath the Word, like Rain or Dew fallen upon your Souls? Consider the Effects of Rain, and examine yourselves thereby. 5. When ye see it rain upon the Earth, think upon the Word and Doctrine of the Gospel with secret Groans and Desires of Heart, that your Souls may be made fruitful by it. 6. And lastly, Take heed you do not provoke God to shut up Heaven, that there be no more Rain. God can make spiritual Clouds empty, or scatter them in a way of Judgement; now your Eyes behold your Teachers, 2 Chron. 7▪ and they seem like Clouds filled with Water; but he can soon cause them to be driven into Corners, as a Punishment of your Sins, or make them like Clouds without Rain, that so you may know what it is to abuse the spiritual Plenty you have so long enjoyed, by feeling Want and Scarcity, that may be over all the Land: Behold, the days come, saith the Lord, that I will send a Famine in the Land; not a Famine of Bread, nor a thirst for Water, Amos 8.11. but of hearing the Word of the Lord. The Word of God compared to the Dew of Heaven. Deut. 32.2. My Doctrine shall drop as the Rain, my Speech shall distil as Dew, etc. METAPHOR. Due falls insensibly and invisibly; you may be in the Field all night, and not perceive the Dew fall, and yet find great Dew upon the Grass. II. As Dew comes down undiscernibly, and invisibly, so also very sweetly, and in a mild manner. III. Dew is of a fructifying Nature; for falling especially on Herbs and tender Plants, it soaks into the Roots of them, and makes them fruitful. IV. Dew comes down irresistibly; who can stop or hinder the Dew from falling on the Earth? V. Dew doth usually fall in the Night. Parallel. SO the Operations and Blessings of the Word, and Graces thereof, are invisible; we feel the Work, but the manner of the working thereof is unknown to us. No Man can see the Conversion of of another, (saith an eminent Minister) nor can well discern his own. Dr. Sibha. The Word works by little, and little like as the Dew falls. II. So the Gospel comes upon some Men in a sweet and mild manner; it distils as it were upon them like Dew, although on others ('tis true) the Word comes like a mighty and fierce Rain. See Rain. III. So the Word of God causes the Soul to grow in Grace, it makes the precious Plants of God's Vineyard to be green, and flourish in all the Fruits of the Spirit. The Saints at Thessalonica, after they received the Word, 2 Thess. 1.3. Host 14.5. their Faith grew exceedingly. I will be as the Dew unto Israel, and he shall grow as the Lilly. IU. Who can hinder or stop the Word from operating upon the Sinner's Heart? If God will work, who shall let? My Word shall not return to me in vain, it shall accomplish that for which I sent it. Isa. 55.11. V. So the Word only comes upon men's Hearts like Dew, whilst the Night of this World continues. In the State of Glory, the perfect Day, this Dew will fall no more; no more Preaching, nor Means of Grace will then be afforded to Sinners, neither will Saints have need of it: For when that which is perfect is come, than (and not till then) will that which is in part be done away. Rom. 13. METAPHOR. Due is not sufficient to water some Ground, nor to make the new-mown Grass to spring and grow; that needs a plentiful Rain. Disparity. THe Word of God is not only a Dew, that sweetly waters and refreshes the tender Herbs; but also 'tis sufficient to soak and well water the driest Ground: hence it is compared to Rain, as you heard before. The Gospel compared to Treasure. 2 Cor. 4.7. But we have this Treasure in earthen Vessels, etc. WE shall first show, that the Word and Gospel of Christ is a Treasure, yea, most choice Treasure, though it be never so much slighted by wicked Men. Secondly, we shall run the Parallel, etc. Arg. 1. That which is set forth by the choicest and rarest things in the whole World, must needs be a Treasure: But the Gospel is set forth by the choicest and rarest things, as Gold, Silver, precious Stones, etc. therefore the Gospel is a Treasure. Arg. 2. That which is of such value, that its Worth cannot be known or computed, must needs be a Treasure: But the Gospel is invaluable, Ergo, etc. Arg. 3. That by which the Grace and Love of God is communicated, must needs be a Treasure, or that which is of great worth: But the Gospel is that by which the Grace and Love of God in Christ is communicated; Ergo, etc. Arg. 4. That which the best, wisest, and holiest Men have esteemed and prized above all earthly and worldly Things, must needs be a Treasure: But such have so prized the Gospel, and Word of God; Ergo. Psal. 119.14, 127. Job 23.12. Arg. 5. That which good and holy Men have died for, rather than to part with, must needs be a Treasure, or that which is of great worth: But holy Men have rather chosen Death, than to deny or part with the Gospel; Ergo. Phil. 1.7. Heb. 10.29. & 11.26. Acts 20.24. Arg. 6. That which enriches all that really partake of it, or enjoy it, must needs be a Treasure: But the Gospel doth so; Rom. 11.12. Ergo, etc. METAPHOR. RAre or excellent Treasure is more in quality than quantity, more in Worth than Show. II. Treasure enricheth those that have it. III. Treasure hath a great Influence upon the Hearts of the Sons of Men. IV. Treasure is much sought after, with great Care and Pains; and when obtained, Men are very loath to part with it. V. Treasure is usually kept in some strong or secure place, to the end it may be safely preserved. VI Treasure sometimes signifies Store and Plenty of good Things. Prov. 15●● VII. Much Treasure makes Men great and honourable in the World. VII. Treasure will carry a Man a great way, in and through great Straits, Afflictions, Sorrows, and Sufferings. Parallel. THe Gospel is much in little; it hath been of that Esteem, that in the time of its scarcity, a Load of Hay hath been given for one Leaf of the Epistle of James in English. See the Word of God compared to Light. II. So doth the Gospel. How many poor, miserable, wretched Men and Women have not only been supplied, (as to their need) but enriched thereby? III. So hath the Gospel, through the Spirit; and therefore the Lip of Truth saith, Where the Treasure is, there will the Heart be also. Mat. 6.21. IU. What Pains did the holy Men of old use, in seeking after a Discovery of the Truth of the Gospel, and of the things therein contained! And what a Cloud of Witnesses are there, who rather than they would part with this Treasure, parted with their Lives, and all they had. V. So the Word and Gospel of God hath been preserved in the worst of Times, when the great Design of Men and Devils hath been to destroy or corrupt it: Thy Word have I hid in mine Heart. Psal. 119.11. VI There are Store of good Things held forth in the Gospel, viz. Christ, Grace, Glory, and every good Thing else, with him, and by him. VII. Faith in the Gospel raiseth to great Honour. O what Dignity ariseth from that noble Birth that is from above! until which, how mean and disgraceful an Object is fallen Man! VII. So the Gospel, and the Grace of it, O how far, and through what Difficulties will it carry a Man! With what contentment have Christians behaved themselves in the want of all outward Enjoyments, having had a little of this Treasure! METAPHOR. ALL Treasures here, be they never so rich or rare, yet they are but earthly, or from the Earth. II. Earthly Treasures are corruptible, and many times are spoiled; they become worth little or nothing. Lay not up Treasure on Earth, Mat. 6.20. where Moth and Rust doth corrupt, etc. III. Earthly Treasures, though they may go far, and supply many bodily Wants, yet they cannot supply Soul-Wants. IV. The Poor have but little of worldly Treasure, and therefore 'tis they are accounted poor; it is mostly in the hands of the great Men of the Earth. V. Men by their natural Care and Industry may get worldly Treasure, and grow rich thereby. VI Worldly Treasure may be taken away by Thiefs, as well as eaten by Moths. Disparity. BUt such is the Glory of the Gospel, as that it is a Treasure from Heaven, and of an heavenly product and extract. II. But the Gospel, and Grace thereof, is a Treasure incorruptible, it cannot putrify, or be spoiled; its Splendour and Glory is durable: But of incorruptible,— the Word of God, etc. 1 Pet. 1, 23 III. But the Gospel, or Word of God, extendeth to the Supply both of the Soul and Body. The Gospel heard and received by Faith, makes up a full Supply to the Soul of whatever it needs: My God shall supply all your Wants, etc. Phil. 4.19. IU. But it is evident, that the Poor receive the Gospel; and James saith expressly, Jam. 25. that God hath chosen the Poor of this World, rich in Faith, etc. The Poor of this World have generally most of this sacred Treasure, and so are the richest Men. V. No Man whatsoever, though never so worldly wise, ingenious, careful, and industrious, in laying out all his natural Parts, can enrich himself with this sacred Treasure: What hast thou which thou hast not received? VI But the Gospel is a Treasure that cannot be taken away by Thiefs, nor can the Moth corrupt it; it is called the everlasting Gospel. Luk. 12 33 Rev. 14 6. Inferences. THis shows who are the truly rich Men and Women in the World, and what is indeed the true Treasure, that will make them so here, and to Eternity, Jam. 2.5. 2 Cor. 6.10. II. It shows the Folly and Madness of those that slight and despise the Gospel, Heb. 2, 2, 3. Jer. 8.8, 9 III. What strong Motives might I produce in order to the getting of this Treasure? 1. Would you be rich for ever, would you have durable Riches? etc. 2. Would you be defended, and know how to subsist another Day? Then get much of this Treasure? Quest. But is not this the way to be in the more danger? For 'tis not the Poor that the Thief cares to meddle withal, but the Rich: We see what Assaults they meet withal that have this Treasure, therefore 'tis best to be at ease and quiet, and forbear to middle with it? Answ. God's Power and Strength is laid out for its Preservation, and of the Vessels in whom it is. It is God's Treasure, and the Vessel too, for his People are his peculiar Treasure: He will keep it night and day, lest any hurt it; meaning his People, Isa. 27.3. whom he hath enriched with this Treasure. Quest. But why is this Treasure put into such earthen Vessels? Is it not in the greater danger therefore to be lost, they being so subject to be broken? Answ. 1. They are (though mean in the World's eye, and also in their own, yet) chosen and sanctified Vessels, and fitted for the Lord's use; so that the Treasure can suffer no loss by the Vessel. 2. The Power of God is the more manifested, in preserving this Treasure in an earthen Vessel. Object. But these Vessels may be, nay, have been, and are often broken, and turned to Dust. Answ. Yet God never wanted a Vessel for this Treasure; nay, those that are turned to Dust are not destroyed; they are but dissolved, that the Treasure might be the more diffusive, and spread itself. 2 Cor. 4.8, 9, 10, 11. 1 Cor. 6.14 The Blood of the Saints hath been the Seed of the Church. FINIS. ADVERTISEMENT. THere is a second Volume ready for the Press, which consisteth of two Parts. The First opens, by way of Metaphor and Parallel, etc. about One hundred sixty eight Metaphors, Similes, Allegories, and other borrowed Terms, contained in the holy Scriptures, consisting of all the principal Metaphors, Similes, etc. that the Authors can meet with, under these ten Heads following. 1. Such as concern the Graces of the Spirit, and Ordinances of the Gospel. 2. Such as concern the holy Angels, and the Souls or Spirits of Men. 3. Such as respect the Church of God. 4. Such as concern, (1.) Man in general, (2.) Good Men, (3.) Wicked Men. 5. Such as concern the Ministers of the Gospel. 6. Such as respect Sin, wherein the odious Nature of Sin is largely opened. 7. Such as concern the Devil. 8. Such as concern the false Church, and false Teachers. Under which Head is most evidently showed, that the Church of Rome is absolutely meant by the great Whore, Rev. 17. and the Papists Objections answered; which was expected in this Volume, but could not be put in without palpable Injury to both, by confounding the Heads, etc. 9 Such as concern Affliction and Providence. 10. Of the Life of Man, and the four last Things. The Second Part elegantly opens and explains most of all the Types, and many Parables in the Holy Scripture; a Work much desired. Both Parts will contain upwards of a Hundred Sheets, and will be printed by Subscriptions, viz. Four Shillings down, and four more when the Books are delivered in Quires; and those that subscribe for Six (as the usual way is) shall have one gratis, etc. Had not the Authors found it impossible to contract the Work so, as to bring the whole into the Compass of One Hundred and Fifty Sheets, they would have handled some Things more concisely. AN Alphabetical Table, OF The Principal Things Contained in the SECOND BOOK. A. ABba, expounded pag. 1. Advocate. Christ an Advocate, 203 Affliction. Christ sympathizeth with his Saints in all their Afflictions. Par. 28. 103 All. Christ All, and in All. 287 Who is he that makes Christ his All? answered, 289 Why a true Christian makes Christ his All, answered 289 How a Saint comes to have Christ to be his All, answered 290 Altar. Christ an Altar, opened in eight Particulars 237, 238 Ambassador. Christ an Ambassador, opened in eighteen Particulars 230, to 233 Apostle. Christ an Apostle: The Word [Apostle] explained 208 — And opened in nine Particulars 209 Arm. What meant by the Arm of God, opened in eleven Particulars 70, 71 None have an Arm like God 71 The Arm of the Wicked soon broken 72 Armies. Armies raised at God's Pleasure, Par. 4. 23 Attributes. Attributes of God shine forth in Christ 109, 110 Attributes of God as a Wall of Fire 78 Attributes of God are a Saints Repose Par. 14. 11 Assurance. Saints have a threefold Assurance 323 B. Banner. THe Gospel God's Banner, par. 11. 24 Believers. How called God's Children, Par. 1. 2 Christ the Believers Friend, 193 Beasts. Devils and wickard Men compared to devouring Beasts. 76 Blaspheme. Notions of the Church of Rome concerning Christ's Priesthood blasphemous, Infer. 6. p. 154, to 156 Blessing. Jesus Christ is the best Blessing, beyond comparison. par. 11. 212 Blind. Men naturally blind, and therefore need a good Guide 328 Branch. Christ the Branch, opened 165, 166 Bread. Christ the Bread of Life, opened in sixteen Particulars 211, 212, 213 Bridegroom. Christ a Bridegroom opened 100, to 105 The Excellency of Christ above all other Bridegrooms, set forth in six Particulars, 104, 105 Builder. God a Builder, in a fourfold respect 17 Parallel between God a Builder, and earthly Builders, showed in nine Particulars 18, 19 The Excellency of God a Builder above all other builders, showed in twelve Particulars 19, 20 C. Christ. CHrist a Mediator 86 Christ our Surety 91 Excellency of Christ's Suretyship 92, 93, 94 Christ a King, opened in one and twenty Particulars 143, to 146 Christ a Priest, opened in sixteen Particulars 149, to 152 Christ a Prophet, opened in seventeen Particulars 157, to 160 Christ a Shepherd, showed in nineteen Particulars 162, 163, 164 Christ the Way, opened in ten Particulars 167, 168 Christ a Rock, opened in twelve Particulars 170, 171, 172 Christ a Bridegroom 97 Christ's great Love to Sinners, showed in six Particulars parall. 10. 99 Christ the express Image of the Father 108 — Explained at the Head of the Metaphor, and further opened in seven Particulars, with its Disparity 109, 110 Christ's Godhead proved in ten Partic. 110 Christ a Physician 112 Christ a Testator 119 Christ compared to an Hart, in fifteen Particulars 124 Christ a Door, opened in fourteen Particulars 128, to 130 Christ the Servant of God, opened in eleven Particulars 131, to 133 Christ compared to a Lion, in seventeen Particulars 135, to 138 Christ the true Manna 139, to 141 Christ a Fountain, opened in sixteen Particulars 173, to 175 Christ the Head, opened in seventeen Particulars 177, to 180 Christ a Garment of Sanctification, from Rom. 13. ult. opened in twelve Particulars 182, to 184 Christ a Lamb; how and in what respect Christ is so called, opened in ten Particulars 185, to 187 Christ the Pearl of great Price, opened in thirteen Particulars 187, to 189 The Name of Christ like to precious Ointment, in 10 Partic. 190, 191 Christ the Believers Friend. Four things requisite to true Friendship; and of the Property of a true Friend, in twenty Particulars, 193, to 197 Christ the Rose of Sharon, opened in eleven Particulars 199, to 201 Christ an Advocate, opened in twenty seven Particulars 203, to 206 Christ an Apostle, opened in nine Particulars 208, 209 Christ the Bread of Life, opened in sixteen Particulars 211, to 213 Christ the Sun of Righteousness, opened in thirty four Partic. 214, to 220 Christ the Root of David, opened in nine Particulars 221, 222 Christ the true Vine, opened in ten Particulars 223, to 225 Christ the Lily of the Valleys, opened in five Particulars 226, 227 Christ under the similitude of an Appletree, opened in 11 Partic. 227, 228 Christ an Ambassador, opened in eighteen Particulars, 230, to 233 Christ a Witness, opened in ten Particulars 235, to 237 Christ an Altar, opened in eight Particulars 237, 238 Christ Heir of all things, opened in eight Particulars 239, 240 Christ the only Foundation, opened in eleven Particulars 242, 243 Christ the Cornerstone, in what respect, showed in five Particulars 246, 247 What a Cornerstone Christ is, showed in nine Particulars 248, 249 Christ Wonderful, Counsellor, opened in many Particulars 253, 254 What Counsel Christ gives, showed 〈◊〉 nine things ●●54 Christ's Compassion, under the similitude of a Hen, opened in nine Partic. 255, 256 Christ the Captain of our Salvation, showed in twenty three Partic. 258, to 261 Christ a Refiner, opened in fifteen Particulars 262, to 264 Christ compared to an Eagle, opened in sixteen Particulars 265, to 267 Christ compared to a Bundle of Myrrh, opened in seven Partic. 268, 269 Christ the Saint's Wedding-Garment, opened in seven Partic. 270, to 272 Christ the Bright and Morningstar, opened in eighteen Partic. 274, to 277 The Coming of Christ compared to the Coming of a Thief in the Night, opened in six Particulars 279, 280 Christ the Judge of all, opened in eleven Particulars 280, to 284 Christ compared to the Brazen Serpent, in thirteen Particulars 285, 286 Christ All, and in All; in the first Creation, in six Particulars; and in the second Creation, in 15 Partic. 287, 288 Christ in all and every Ordinance, Partic. 15. 288 Children. How God feeds and cloaths his Children parall. 2, 3, 7. 2 Saves and defends them par. 5. 2 The children's Portion par. 9 3 What Children God loves best, par. 10. 3 God teacheth his Children, par. 11. 3 Prevents his Children from sinning, par. 14. 3 God as a Father, is grieved for his children's Sins, parall. 17. 3 Church. What makes way of Entrance into the Church, parall. 17. 8 Church God's Wine-Cellar, parall. 8. 19 City. The Church or City of God enriched by the River of the Spirit 314 Comforter. The Properties of a Comforter showed in fifteen Particulars 291, to 295 Conscience. Conscience a dreadful Tormentor Disp. 2. 68 Conviction. Convictions lay the Heart open, par. 10. 15 Conversion. Christ all in Conversion 288 Covenant. Covenant of Grace firm to Believers 306 Counsel. What Counsel Christ gives, in nine Particulars 248, 249 D. Danger. THe Holy Spirit in the Word of God gives notice of eight imminent Dangers, Parall 3. 327 Debts. Sin compared to Debts. How our Debts are paid, and yet said to be forgiven, opened 94, 95 Sinners, by being espoused unto Christ, their Debts are discharged, par. 25. 102 Defend. The Lord Jesus clothing us with his Righteousness, defends us four ways, Metaph. & Parall. 5. 271 God the safe Defence of his People, 76, 77 Disease. Sin a Disease 117 Descent. Christ's Descent, parall. 1. 143 Destruction. Man's Destruction is of himself 257 Devils. God not the Portion of Devils. par. 5. 6 Dove. The Holy Spirit why compared to a Dove, showed in six Particulars 326 Duty. Whence the undoubted Duty of all Men and Angels is inferred, Infer. 2. 148 Duty unto Christ a King, showed in four things, Infer. 5. 148 E. Eagle. The Properties of an Eagle showed in sixteen Particulars 265, 266 Earth. Earthquake, the natural Cause of it 300 Earnest. Earnest of the Saints Inheritance, opened in ten Particulars 305, 306 Enemies. The Misery of Christ's Enemies, Infer. 4. 148 Error. Error of the Church of Rome about the Priesthood, Infer. 5. 154 F. Father. FAther, its various Acceptations and Significations, and how God is the Father of Believers 1 A Parallel between an earthly Father and God, in twenty Particulars 2, 3, 4 And a Disparity in eight things 4 Corollaries 5 Fire. How God may be said to be a consuming Fire 66, 67 God a consuming Fire to five sorts of Persons 69 God a Wall of Fire 76 The Spirit compared to Fire 301 Foundation. Christ, in pursuit of his Prophetical Office, laid a Foundation for the Church to build upon, in 4 Partic. par. 13. 159 Christ the only Foundation, opened in eleven Partic. 242, 243 Fountain. Christ a Fountain, opened in sixteen Particulars 173, to 175 The Excellency of Christ a Fountain, showed in six Partic. 175 Christ a Fountain, particularly improved 176, 177 Friend. Christ the Believers Friend 139 Four things requisite to true Friendship, and of the Properties of a true Friend, in 20 Partic. 193, to 196 Christ a Believers Friend, excels all other Friends, showed in nine Partic. 197, 198 With its Application 199 The happy State of all Christ's Friends, Infer. 3. 148 How Friends are procured, parall. 9 7 Fruitful. The Cost and Pains God takes to make his People fruitful, showed in many Particulars, parall. 11. ●●5 God expects Fruit from his People, par. 4. 15 The humble Soul the most fruitful, parall. 15. 15 G. Garment. CHrist a Garment for Sanctification, opened in twelve Partic. 182, to 184 Our filthy Rags must be put off, before Christ as a Garment can be put on Christ's Righteousness as a Garment, exceeds other Garments, in 7 things 184 The Property of a Garment showed in eleven Particulars 183 Garments distinguish one Person from another, Met. & Par. 8. 183 God. God comprehensive of all spiritual Good, parall. 2. 6 God a Warrior. What a Warrior God is, showed in five things. Parallel between God and other Warriors, in 14 Particulars 24, 25 God hath many Armies, par. 4. 23 God a Strong-Tower 29 God compared to a Giant. In what God is said to run upon his People like a Giant, showed in three things 35 Why God runs upon holy Men sometimes like a Giant, in six Partic. 38 God compared to a Lion 40 In what respect God is resembled to a Lion, showed in 11 Partic. 40, 41, 42 God as a Leopard, showed in 5 things 44 God as a Bear 45 God compared to a Moth, in six Partic. 46, 47 How God is said to be a Moth unto a People, showed in six Partic. 48 God a Refuge, showed in 16 Partic. 51, 52 God an Housholder 54 God as a Potter, showed in many Particulars 62, 63 God a consuming Fire, showed in nine Particulars 65, 66, 67 God compared to a Travelling-Woman, in four Parti●●. 73 God a Shield, showed in 3 Partic. 74 God a very glorious Shield to his People 57 God a Wall of Fire 76, 77 God a Judg. A Parallel between God and an earthly Judge, in 24 Particulars 80, 81, 82 God a Hiding-Place. What a Hiding-Place God is, showed in five Partic. Christ is God, proved in 10 Partic. 222 Godly safe in the worst of Times 54 God gives like himself, parall. 4. 6 God gives himself a Portion to his People paral. 7. 7 Government. Christ doth three things at the entrance of his Government, par. 6. 144 Great. Why Christ is called the great Shepherd, in five respects, dispar. 4. 164 Guide. The Holy Spirit a Guide, opened 327 A Guide giveth notice of the Dangers that are in the way 327 How a Man may know he is guided by the Spirit 328 Give. God giveth like himself, par. 4. 6 H. Habitation. GOD a Habitation 10 The Nature, usefulness, and Conveniency whereof is showed in 14 Partic. 12 Six Disparities; the whole opened 13 Hart. Christ compared to an Hart 124 Happiness. Jesus Christ absolutely necessary to Man's Happiness, par. 14. 212 Heart. Heart laid open by Conviction, par. 10. 15 Head. Christ the Head, opened by a fourfold Consideration 177 and enlarged by seventeen Partic. 177, to 180 Head anointed in Consecration, Met. & Par. 9 178 Head mostly struck at, Met. & Par. 11. 179 Christ's Pity and Sympathy, as the Head of his People, Met. & Par. 14. 179 The Excellency of Christ the Head above other Heads, showed in eight Particulars, with a fourfold Inference, 181 Heir. Heir of all things, opened in eight Particulars, par. 5. 239, 240 Help. How Christians are able to help others, par. 18, 19, 20. 8 Hen. The Nature and Property of a Hen, opened in nine things 255, 256 Hiding. A Hiding-Place, what meant thereby 83 No Hiding-Place like God 85 Housholder. The Parable of the Housholder opened 54, 55 Parallel between a Housholder and God, opened in 30 Particulars. God a most excellent Housholder, in 10 Partic. 61 Home. God is a Christian's Home, par. 11. 6 Husbandman. God a Husbandman, in which four things are implied 14 What kind of Husbandman God is, showed in five Partic. 14 Hypocrite. God hates a Hypocrite, par. 9 42 I. Image. CHrist the express Image of the Fath. 108 Interest. Interest in God makes the Soul value him, par. 11. 11 Judg. The Properties of a Judge, showed in eleven things 280, to 284 Institution. No Institution of God to be made use of, but as God requires, par. 19 141 K. King. THe Title explained 142, 143 Christ as a King attended by Angels, par. 8. 144 Privileges and Excellencies pertaining to Christ a King, showed in seven Particulars, par. 21. 146 Wherein Christ exceeds all earthly Kings, in twelve things 146, 147 Knoweth. Christ knoweth the Causes of Distempers and Diseases, par. 6. 113 L. Lamb. HOw Christ may be called a Lamb, opened in ten Particulars 185, to 187 Practically improved 187 Light. Christ the Sun of Righteousness exceeds all other Lights 220 Lilly. Christ the Lily of the Valleys, opened in five Particulars 226, 227 Lion. A strange Story of the Justice of a Lion, Met. 5. 41 Sight of a Lion 136 Voiee of a Lion, Met. 7. 136 Christ a Lion 135 A Lion and Lioness revenge the Death of their Young upon a Bear, Met. 10. 136 A Lion requi●●es a Kindness, Met. 11. 137 London. London burnt, An. 1666. The Desolation made thereby. 67 Locust. By Locusts, Rev. 9 are meant the Popish Clergy, Priests, Friars, Monks, Jesuits, par. 23. 16 M. Man. A Brittle Creature 64 Man by Nature miserably in debt to God 95, 96 Manna. Manna what? 139 With a Parallel, Manna the Type, and Christ the Anti-type, in twenty six Partic. 139, to 142 Christ excels Manna in a six-fold respect, Dispar. 142 Mediator. Mediator what? Mediatorship of Christ opened in one and twenty Particulars 87, 88, 89 The Necessity of a Mediator between God and Man showed, 1. In respect of God, in six Partic. 2. In respect of Man, in two things 88 Christ a Mediator fitly qualified, showed in three things 89 But one Mediator 91 Men. Christ is the Light of Men, par. 25. 218 Member. Christ judgeth between Member and Member, one Saint and another, par. 12. 163 Ministers. Christ's Spokesmen sue hard to gain Sinners unto Christ, showed in seven Partic. par. 15. 101 Christ all in the Ministry of the Word 288 Mouth. The Nature of a Mouth 46, 47 Myrrh The Properties thereof showed in seven Particulars. Why called a Bundle of Myrrh 269 N. NAme of God, what meant, showed in four things 29 In what respect the Name of the Lord is called a Strong-Tower, showed in ten Partic. 32, ●●3 The Name of Christ like to precious Ointment, opened in ten Partic. 190, 191 Christ's Name excelleth other Names, showed by ten Dispar. 191, 192 With Application 192, 193 Necessity. The Lord Jesus is of universal Necessity and Benefit, par. 10. 112 O. Oil. OIl, anointing therewith on the Head in Consecration, Met. & Par. 9 178 The Oil of Gladness, and the excellent Nature thereof 302, to 304 Oil, the Nature of it opened in seventeen Partic. ibid. Ordinance. Christ All in All in every Ordinance 288 Order. The Order of God in building the first and second Creation, par. 5. 18 Ointment. Christ●●s Name like precious Ointment, opened in ten Partic. 190, 191 P. CHrist All in Pardon of Sin 288 Pearl. Christ a Pearl of great Price, opened in thirteen Partic. 187, to 189 Christ the Pearl exceeds all other Pearls, showed by a fivefold Disparity 189 People. God's People are a separate People, par. 4. 15 Perfection. All the Perfections of the Father shine forth in Christ 110 Physician. In what respect Christ is a Physician, opened in 23 Partic. 112, to 115 The Excellency of Christ a Physician, above all other Physicians 116, 117 Portion. God a Portion 6 What a Portion God is, showed in 12 Partic. 8 Considered in a fourfold respect, 1. It's Nature, 2. It's Extent, 3. It's Signification, 4. It's usefulness. p. 6 Nine practical Corollaries upon God a Portion 9 Precious. To whom Christ is precious, opened 248 Marks of Trial in ten Partic. 249, 250 The Way to find Christ precious, in four things 250 Priest. Christ a Priest 149 Christ exceeds the Jewish High-Priests, in 8 Partic. 153 Christ's Priesthood, and Gospel-Government, exceeds that of the Law, Inf. 2. 154 The Notions of the Church of Rome about Priesthood discovered, Infer. 6. 154, to 156 Privilege. The great Privilege that Souls are let into by Christ, as a Door. par. 13. 130 Prophet. Christ a Prophet, opened in seventeen Particulars 157, to 160 Christ, in pursuit of his Prophetical Office, layeth a Foundation for the Church to build upon, par. 13. 159 Prophets foretell things to come; so doth Christ, par. 17. 160 Christ exceeds all other Prophets in five things 160, 161 R. Rest, GOD is the Souls Rest, par. 5. 10 Refuge. The Import of the Word, in six Particulars 50 No Refuge like God 53 All other Refuges besides God vain, Met. 4. 53 Cities of Refuge under the Law, what they typified 55 The Way made plain to the City of Refuge, Met. 7. 168 Refiner. Refiner opened in 15 Partic. 262, to 264 Register. God keeps a Register for the Great Day 83 Righteousness. Christ the Sun of Righteousness, 214, to 220 River. The Holy-Spirit a River, showed in 20 Partic. 313 The Excellency of the River of God, opened in nine Partic. 316, 317 The Spirit like an overflowing River 314 Rock. Christ a Rock, opened in twelve Partic. 170, to 172 Root. Christ the Root of David, opened in nine Partic. 221, 222 How Jesus Christ is the Root of David, and Stem of Jesse, answ. 222 Rose. Christ the Rose of Sharon, opened in 11 Partic. 119, to 201 S. Saints. SAints cannot encounter with their Enemies without their Shield 75 Christ judgeth between one Saint and another, par. 12. 163 Salvation. Common, why so called, Infer. 2. 170 Christ the Captain of our Salvation, showed in 23 Partic. 258, to 256 Sanctuary. God the only Sanctuary, par. 2. 10 Servant. Christ the Servant of God, opened in 11 Partic. 131, to 133 Christ excels all other Servants 133 Sharon. Christ the Rose of Sharon 202 Shepherd. Christ a Shepherd, in 19 Partic. 162, to 164 Why Christ is called the great Shepherd, Dispar. 4. in five respects 164 Christ exceeds other Shepherds, in a six-fold Disparity 164, 165 Serpent. The Type explained in thirteen Particulars 285, 286 Sin. Sin a Cause of our own Misery 49 Sin a Sickness 118 God punisheth Sin in his People gradually ibid. Spirit. The Holy-Spirit a Comforter, opened in fifteen Partic. 291, to 295 The Holy-Spirit a Divine Person, par. 3. 292 How the Spirit comforteth Believers, showed in 10 Partic. par. 7. 29●● The Spirit compared to the Wind, in 20 Partic. 297, to 301 The Holy-Spirit the Earnest of the Saints Inheritance, opened in 10 Partic. 305 306 The Holy-Spirit compared to a Seal, in ten Partic. 309, 310 How may a Man know he hath received the Seal of the Spirit, showed in six Partic. 312 Holy-Spirit a River, opened in twenty Partic. 313, to 318 The Holy-Spirit compared to Water, opened in 10 Partic. 319, 320 Spirit of God a Teacher, opened 324, 325 Spirit of God a Saints Guide 327 How the Spirit guides 327, 328 Star Christ the Morning- Star, opened in eighteen Particulars 274, to 277 Sun. Christ the Sun of Righteousness, opened in 34 Partic. 214, to 220 Surety. Suretyship of Christ opened in 10 Particulars 92, 93 The difference of Christ's Suretyship, and Suretyship amongst Men, showed in six Partic. 94, 95 T. Teacher. THe Spirit of God a sacred Teacher, opened in eleven Partic. 324, 325 The Saints chief Teacher 325 Who have the Spirits Teaching ibid. Better lose all other Teachers, than lose the Spirit ibid. Terrible. Christ terrible as a Judge, in a threefold manner, Met. & Par. 10. 283 Testator. Christ a Testator, opened in fifteen Particulars 119, to 121 Wherein Christ exceeds all other Testators 122 A fivefold Testimony to Christ as a Testator ibid. Thief. Christ's coming is compared to a Thief in the Night, in 6 Partic. 279, 280 Traffic. All heavenly Commerce and Traffic is by the Spirit 314 Tree. Christ under the similitude of an Apple- Tree, opened in eleven Partic. 229, 230 Trinity. The Persons of the Trinity made known by Christ six manner of ways 110 V. Vessels. SAints earthen Vessels. God very careful of his choice Vessels, par. 7. 63 Vine. Christ the true Vine, opened in ten Particulars 223, to 225 Wherein Christ exceeds all other Vines, in six things 225 Union. The present Time to be improved to obtain it 257 Universe. The happy State of the whole Universe, when Christ shall take unto him his great Power, Infer. 6. 148 Utichian. Utichian Heresy detected 165, 166 W. Wall. GOD a Wall of Fire about his People 76, 77 Want. God as a Portion frees the Soul from fear of Want, par. 13. 7 Want of Christ will occasion violent Motions, par. 15. 213 Water. The Nature of Water 319 The Spirit compared to Water, opened in ten Partic. 319, 320 The excellent Nature of this sacred Water showed 320, 321 Water of Life free to all 321 War. The Cause why God proclaims War against a People, par. 9 24 God excels all other Warriors, showed in ten Partic. 25, 26 God gives warning before he makes War, Dispar. 5. 25 Way. Christ the Way, opened in ten Particulars 167, 168 Way made plain to the City of Refuge, Met. 7. 168 In what respect Christ is called the Way to the Father? answered in four Particulars 169 What kind of Way Christ is, answered in 10 Partic. 169 Wedding. The Wedding-Garment 270 Whore. The great Whore shall be burned with Fire 68 Wicked. Wicked Men compared to wild Beasts 76 Wind. The Property thereof showed 297 The Spirit compared to the Wind, in twenty Partic. 298, 299 How to know which way the Wind of the Spirit blows, Par. 13. 299 Witness. Christ a Witness, opened in ten Particulars 235, to 237 Witness in the Day of Judgement, who and what, par. 8. 283 The Spirit a Witness, opened in eight Partic. 321, 322 Two Witnesses necessary for a Christian 322 World. This World had a beginning, par. 1. 55 This World a Wilderness, abounding with wild Beasts 76, 77 Works. Christ's undoubted Right to all the Works of God's hands, showed in 5 Partic. Infer. 1. 148 Wrath. Wrath of God terrible, par. 1. 65, 66, 67 AN Alphabetical Table OF The Principal Things Contained in the THIRD BOOK. A. Attributes. ATtributes of God shine forth in the Gospel Page 10, 13, 21, 22, 23 B. Baptism. Baptism, and the Lord's Supper, glorious Ordinances 33 Beauty. Beauty of Christ, opened in 10 Partic. 16 Book. The Gospel called a Book 9 What kind of Book, showed in 8 things 9 C. Christ. CHrist's Person glorious 13 Christ very beautiful 16 Christ's Love wonderful 17, 18 Christ very rich 18 Counsel. The Gospel-Covenant, the Contrivance of Goddiss eternal Counsel 9 D. Deity. THe Deity of Christ proved by 19 Arguments 14 Deity of the Holy-Ghost proved 23 Design. What God's Design was in sending Christ, showed in six Partic. 11 Dew. The Word of God compared to the Dew of Heaven, in five Partic. 73 F. Father. THe Glory of the Father shines forth in the Gospel 10 Fire. The Word of God compared to Fire 53 G. Glass. THe Word of God compared to Glass in 8 Partic. 62, 63, 64 Gold. The Word of God compared to Gold, in 12 Partic. 47 Gospel. Glorious Gospel largely opened, 4, 5, 6 Gospel glorious in respect of the Author, in respect of the Law, in respect of its self 4 Gospel excels the Law, showed in 14 Partic. Gospel glorious, in respect of the Names and Epithets given to it, showed in fourteen Partic. 8, 9 Gospel glorious, in respect of the Time when contrived 9 Gospel glorious, in respect of the Revelation made therein of the Blessed Trinity 10 Gospel glorious, in respect of the Manifestation made therein of the Father 40 Gospel glorious, in respect of the Revelation made therein of Christ 13, 14, 15 Gospel glorious, as it respects the Holy●●Ghost 21 Gospel glorious, in respect of Grace, and powerful Operations of it upon the Heart of Men. 29 Gospel glorious, in respect of the Offers and Tenders of it 30 Gospel Reconciliation, glorious Reconciliation 30, 31 Gospel glorious, in respect of the Ordinances of it 33 Gospel glorious in respect of Pardon of Sin 33 Gospel glorious in respect of Peace 33 Gospel glorious in respect of the Promises 33, 34 Why Satan endeavours to hinder the Gospel 40 Grace. The excellent Nature of true Grace, showed in 16 Partic. 28, 29 H. Hammer. THe Word of God compared to a Hammer, in 4 Partic. 58 History. History of the Gospel a glorious History Holy. Holy-Ghost a Divine Person 22, 23 I. Justice. GOD's Justice must be satisfied 11 No Man or Angel can satisfy God's Justice for his Sin 11 God's Justice only satisfied by a Sacrifice 11 K. Kingdom. THe Church called the Kingdom of God 8 Why the Gospel is called the Gospel of the Kingdom 8 Kiss. The Word Kiss, as mentioned in Scripture, opened in 12 Parric. 41, 42 Kisses of Christ's Mouth, opened in four Partic. 43 L. Leaven. THe Word of God compared to Leaven 61, 62 Light. The Word of God compared to Light, opened in 8 Partic. 2, 3, 4 The various Acceptations of the Word Light 1 Love. Christ's glorious Love opened in 10 Partic. 17, 18 M. Meat. THe Word of God campared to strong Meat 51 Mercy. God will not save Men in a way of Mercy, to the wronging of his Justice 11 Milk. The Word of God compared to Milk, in five Particulars 50 Moral. Moral Persuasions not sufficient to turn a Sinner to God 26, 27 N. Net. THe Word of God compared to a Net, in nine Partic. 45, 46 O. Operation. OPerations of the Holy Spirit glorious 24 P. Peace. PEace of Conscience a glorious Blessing 33 Pelagianism refuted 26 Plough. The Word of God compared to a Plough, in ten Particulars 65, 66 Priesthood. Christ's Priesthood excels the Priesthood of Aaron, showed in nine Partic. 5 Promise. Promises of the Gospel glorious Promises 33 Gospel- Promises glorious, in respect of Him, through whom, and in whose Name they are made 34 Gospel- Promises glorious in respect of the Firmness of them, showed in 5 Partic. 35, 36 Gospel- Promises glorious above the Promise of the Law 36 Gospel- Promises glorious, in that they suit all Conditions of the Soul, and tend to answer all Objections a poor Sinner, or weak Believer can make, opened in many Particulars 26, 27, 28 Power. A twofold Power in Christ 20 Christ hath a glorious Power, showed in 14 Particulars 20, 21 Q. Quench. HOw the Spirit may be quenched 55 What the Cause is that Men quench the Spirit 56 What a wicked thing it is to quench the Spirit 57 R. Reveal. GOspel reveals, 1. Christ's glorious Person, 2. His glorious Office, 3. His glorious Love, 4. His glorious Riches, 5. His glorious Power, largely opened 13, 14, 15 Rich. Christ very rich 18 The Nature of Christ's Riches 18, 19 S. Salvation. GOspel- Salvation glorious Salvation in 16 Particulars 38, 39 Salvation only by Christ, and how by Christ, opened 12 Sins. Christ bore our Sins, what meant thereby 12 T. Treasure. THe Gospel compared to Treasure, in eight Partic. 74, 75 W. Will. Concerning the Will of Man, and how it acts, and how acted in Conversion, largely opened 26, 27, 28 Word. Word of God compared to a Net, in nine Particulars 45, 46 Word compared to Gold, in twelve Particulars 47, 48 Word compared to Milk, in five Particulars 50 Word compared to strong Meat, in three Particulars 51 Word compared to Honey, in five Particulars 51 Word compared to Fire in 11 Partic. 53, 54 Word compared to a Hammer, in four Partic. 58 Word of God, the Sword of the Spirit, opened in nine Particulars 59, 60 Word compared to Leaven, in six Particulars 61, 62 Word compared to a Glass, in eight Particulars 62, 63, 64 Word compared to a Plough, in ten Particulars 65, 66 Word compared to Seed, in fourteen Particulars 67, 68 Word compared to Rain, in thirteen Particulars 70, 71, 72 ERRATA. PAge 6. l. 16. for quantity r. quality. P. 9 f. 3. r. 14. P. 14. l. 8. add his. P. 14 l. 7. blot out in these respects because. P. 15. l. 4. blot out as. P. 15. l. 12 r. therefore. P. 15. l 61. f. had r. were. P. 16. l. 29. f. you r. him. P. 16. blot out so. P. 26. l. 31. f. heod r. head. P. 41. l. 10. f. out r. at. P. 42. l. 17. f. he r. it. P. 47. l. 43. f. then. r. when. P. 51. parall. 6. l. 8. add a before glorious. P. 52. in the Margin, f. Goodwin, r. Godwyn. P. 60. par. 30. l. 5. leave out when. P. 62. l. 6 add he after 'tis. P. 65. par. 1. l. 10. f. it r. he. P. 108. l. 28. f. them r. him. P. 109. dispar. 1. l. ult. f. Son r. Image. P. 164. par. 17. leave out one (he). P. 190. par. 3. l. 8. f. ay r. we. P. 194. par. 2. l. 2. f. Peoples r. People. P. 197. dispar. 3. l. ult. add of. P, 209. dispar. 2. l. 2. f. dwelled r. dwelling. p. 218. par. 25. l. 9 leave out it. p. 221. par. 6. l. 3. f. thou r. him. p. 223. par. 2. l. 4 f. spendor r. splendour. p. 225. dispar▪ 1. l. 1. put and after heavenly. p. 27. metaph. 3. l. 4. f. Bubbs r. Buds. p. 237. Infer. 4. partic. 4. f. the r. to. p. 237. infer. 6. l. 2. add is after it. p. 248. dispar. 6. l. 6. f. ot r. not. p. 249 for Paral●●el, r. Disparity. p. 252. par. 6. l. 2. for height r. high. p. 274. par. 2. Marg. r. Psal. 49.14. p. 284, par. 11. l. 7. for rue r. crew. par. 9 l. 2. blot out to. p. 290. metaph. 14. l. 6. for rejected r received. Motive 3. l. ult. add at all after nothing. p. 302. met. 1. blot out a. p. 303. met. 9 l. 1. put a before fat. p. 304. par 14. l. 15. for to be r. are they. p. 309. l. 10 for include r. conclude. In the Epistle to the Reader, for near twenty Years Study, read near two Years Study.