a most divine and sublime Nature III. Jesus Christ is the Fountain that heals all Diseases both of Body and Soul 'T is 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 V. But he that drinketh of the Water that flows from Christ this living Fountain shall thirst no more VI. Christ cannot fail of his Fulness 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 hainous and defiling Nature 't is called here Vncleanness and such Vncleanness that is not easily washed off II 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 IV. 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 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 3. This Fountain can wash and heal thee whatever thy Uncleanness and Sickness is it cleanses from the Guilt 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 shews the Clearness of Gospel-Revelation above the Legal Non dubito c. saith Calvin I do not doubt but by this word he shews 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 shews 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 tho 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 thy self 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 chrystal 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 He is the Head of all Principalities and Powers 2. In respect of Man the whole Race of Man 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 The Stone which the Builders rejected the same is become the Head-Stone of the Corner 5. He is the Head of the Body the Church which alludes to a natural Head and doth agree therewith in divers respects of which take these Examples 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 accruing to all other parts of the Body whether it be Ease from Pain by Application of Comfort c. V. The Head is the very Fountain of Strength and cunning Policy so signified concerning the Serpent He shall bruise thy Head c. VI. The Head is the Place where Burthens are carried c. Three Baskets were on the Baker's Head VII The Head is the Seat of Sorrow there it is received and centered VIII The Head receives the Hand of Blessing from the Father IX The Head receives the Consecration of God both in case of Nazarite and High-Priest 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 appertaining to the Priest or the Royal Diadem appertaining to Secular Princes and Crown of Gold XI The Head is the principal Object of Envy and Fury most threatned and struck at and receives the Signs of Death Jezebel threatned the Head of Elisha the Wife of Heber struck at the Head of Sisera The Beast appointed for Sin-Offering
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 tho it may be obscured by Mists Fogs Clouds and dark Vapors 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 Thieves 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 exprest 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 Day-spring from on high did first visit us The People that sat in Darkness saw great Light and to those that dwell in the Vallies of the shadow of Death great Light is risen c. 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 Fore-runner 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 the Day is at hand This above all others is the day that the Lord hath made for good Men therein to rejoyce 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 it self and the Holy Angels who did not a little rejoyce 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 inlightned therefore it is that they do ardently desire to be near him and with him where he is David tho 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 c. Psal. 17.15 I have a desire saith Paul to depart and to be with Christ c. 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 Splendor and Brightness 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 Pinacle of the Temple sets a Squadron of the black Regiment to resolve upon his Death knowing him to be the Fore-runner of the Day which Thieves and Robbers cannot endure Come let us kill the Heir c. 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 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 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 lightned with his Glory both Jews and Gentiles shall acknowledg 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 Knowledg 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 c. Joh. 16.7 8. XI Jesus Christ tho all
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 Vigor 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 'T is not enough to pray read and hear the Word but to stir up our selves to do these Duties of Religion fervently if there be never so much Wood on the Fire yet if it be not blown and stir'd up the dead Ashes will obstruct the Burning So in like manner tho 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 't will soon quite exstinguish 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 hainous 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 tho 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 'T is a divine Spark which is kindled in your Souls 't is heavenly Fire 't is 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 then 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 Superiour 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 't is that he might raise thee to Life give thee Light melt thy hard Heart and make it fit to receive an heavenly Impression 't is to cement and unite thy Heart to himself that thou mightest glorify him injoy him and be glorified with him for ever 5. Consider If this Fire go out thou canst never kindle it again 't is 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 't is 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 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 remember that Word My Spirit shall not always strive with Men. And also what our Saviour in the Gospel spake concerning Jerusalem O that thou hadst known even thou at least in this thy day the things that belong to thy Peace but now they are hid from thine Eyes 7. Consider 'T is grievous to the Spirit to be quenched the Spirit is thy great Friend thy Comforter the Spirit helps thee at every dead Lift and maketh Intercession for thee with Groanings 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 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 would'st 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 Sloath 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 indure it and from hence wickedly go about to quench the Spirit Thus 't was with Felix he heard Paul preach of Righteousness Temperance and
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 SVch Escapes of the Press as injure not the sence as Mis-Pointings and litteral Errors are left to the Readers Candor 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 Orphans r. grief breaks out p. 92. l. 5. dele 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. dele in p. 135. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 182 l. 30. dele 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 c. SCripture Rhetorick 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 shews 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 imbellish beautifie or adorn them Of the first we will Treat under two heads 1. The Kinds Of Tropes 2. The Affections Of Tropes The Kinds of Tropes are four viz. Metonymie Ironie Metaphor and Synechdoche which order depends upon Logical Topicks from whence Tropes are deduced As 1. Metonymie from Causes and Effects 1. From Subjects and Adjuncts 2. Ironie from Contraries 3. Metaphor from Comparates 4. Synechdoche from the distribution of the whole into its Parts 2. Of the Genus into its Species Genus is a more general Title which comprehends some things more special under it as substance which comprehends 1. Living Creatures 2. Mettals 3. Elements c. Species is a more special Title attributed to diverse 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 Metonymie of the Cause A Metonymie 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 Metonymie 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 sutable to John 6.63 The Words that I speak are Spirit and Life that is they are from the Spirit of God and being received by Faith confer Salvation through the grace of God Rom. 8.2 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 quickning 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 c. 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 c. 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 c. 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 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 fewel this feeding and quickning fewel is the Word of God In this sence 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 carryed to and united to God as Luke 1.46 47. My Soul doth magnifie the Lord and my Spirit rejoyced in God my Saviour expounded 1 Thes. 5.23 The very God of Peace sanctifie
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 c. 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 anothers foot he signifies something which is Metaphorically call'd 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 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 Hos. 6.9 Isa. 11.14 Deut. 33.12 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 Gods Law thus rendring 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 Christs Office Brentius upon the place says Mundani Monarchae non gestant principatum super humeros suos sed c. Worldly Monarchs do not bear the burden of Government on their own shoulders but transfer it upon their Servants Counsellors and Civil and Military Officers c. 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 c. An Arm because it exerts a mans 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 supplyed c. A Hand the extreme part of the Arm by which works are promptly perform'd 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 Kings 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 reacht 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 c. Lev. 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 rendred uncapable of Business Trade or Employment and so not able to provide for his Family c. Then Relieve him The metaphor being taken from a man that 's consum'd 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 c. The Back denotes alienation estrangedness or neglect 1 King 14.9 Neh. 9.26 Sometimes it is a symbol of oppression and affliction Psal. 129.3 The Plowers plowed on my Back c. Esa. 51.27 Rom. 11.10 The Loyns because the strength of the Body consists in them Job 40.11 are metaphorically or it may be rather metonymically put for strength it self Esa. 45.1 I will loose or dissolve the Loyns of Kings the Septuagint has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will break the strength of Kings See Psal. 69.23 Rom. 11.10 This Metaphor chiefly respects the girding of is Loyns 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 c. Hence the phrase of girding the Loyns 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 Loyns in which are the chiefest strength of the Body are made more firm by girding making the Souldier 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 VVomb 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 moistning to thy bones that is it shall be thy whole strength as the bones are moistned and strengthned by Marrow as Job 21.24 c. 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 Bosome is put for the middle or concavity of a Chariot 1 King 22.35 Ezek. 43.13 14 17. And because that part for modesties 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.
Doctrine 1 Cor. 8.10 c. To War Fight c. 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 T is 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 c. 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 Jude 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 Hos. 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 c. The Reason of the Metaphor is because God hath joyned 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 stiles it c. 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 Crucifie the Son of God afresh In which sence 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 Origen says By every Martyrs 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 Crucifyed 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 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 c. 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 c. To go Backward denotes Apostacy 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 Gods 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 c. The Right side is a symbol of prudence circumspection and honesty and the Left of imprudence temerity and incogitancy Eccl. 10.2 c. Latitude or Largeness gives some metaphors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilatare to inlarge 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 besieg'd 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. c. This enlarging of heart denotes sometimes great wisdom and vertue 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 c. Of Places where men Dwell we will shew 1 Their parts 2 Their species or kinds The Parts from which Metaphors are taken are 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 call'd 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. Jude 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 stedfastness stability and firmness which makes the whole building strong and durable Hence it is said of the Creation of the Earth that solid and immoveable 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 't is 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 'T is 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
put them into a better Form I know that thou canst do every thing and that no Knowledg is hid from thee Corollaries 1. FRom these Particulars we may observe That if God be the Builder of all things then 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 our selves to Him that gives liberally and upbraideth not for we can have no Supply elsewhere 6. That in all Projects and Undertakings we should seek Counsel of this great and wise Master-Builder and observe his Leadings in all Enterprizes 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 VVar. 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 shew 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 he hath bent 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 Judgment 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 c. 2. The Lord is concerned and oftentimes engages himself in Temporal or National Wars and Battles 'T was He that led Joshua forth as an armed Man 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 Nebuchadnezzar against the Cities of Judah 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 vain-glorious 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 Judg of all the Earth says Abraham do Right 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 he is the Lord mighty in Battel 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 it self to hide themselves He cuts off the Spirits of Princes and is triumphant over the greatest and proudest Monarchs Alexander Pompey Caesar and Tamberlane have all yielded to this invincible Conqueror If he shews 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 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 Enemies Stratagems to them 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 Armory and distributes Weapons and Martial Habiliments to his Souldiers 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 Battel 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 Souldiers Banners to be displayed XI A Warrior before he fights animates and encourages his Souldiers 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 Battel 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 Souldiers at his own charge Parallel I. GOD has a Title that expresses his transcendent Excellency and Grandure he is
too great an Influence upon green and tender Plants to winde them into extreme and irregular Designs and Motions 5. There is by Divine permission a most troublesom 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 't is 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 Judg to curb Exorbitancies to umpire decide and put a period to Dissentions 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 judg amongst the Gods In which Passage he is represented to us by the Similitude of a Judg which carries a lively Figure and Resemblance of the Supreme Lord of the whole Earth and that in these divers respects following Earthly Iudg. I. IT appertains to a Judg to be good and the best of Judges are so Moses was advised to chuse thus by his Father Jethro The Desire and Fruit of the Righteous is good II. It appertains to a Judg to be wise and prudent or as Jethro words it 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 Judg to be a Man of Knowledg 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 Judg to be a Man of Prudence not only for the setling of right Methods but to do Justice in a fit season V. It appertains to a Judg to have good and right Laws to judg the People by that there may be no cause of Grievances or Complaints VI. It appertains to a Judg to be impartial and judg uprightly not to know the Faces of any in Judgment not to be corrupted by flattering Words nor byassed by Bribes nor misled by the Place and Dignity of Persons of what rank or quality soever they be VII It appertains to a Judg 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 Murther Treason Rebellion Witchcraft Blasphemy is not to be given to petty Offenders VIII It appertains to a Judg to take nothing upon Trust but to be satisfied that Matters are true A Judg is not to act doubtfully but see the Offender be clearly cast before he give Sentence IX It appertains to a Judg upon due Proof and Trial to pass a definitive Sentence If one Man sin against another the Judg shall judg him X. It appertains to a Judg to be firm and steady to the Rules of Law and Justice as immoveable as a Rock a right way XI It appertains to a Judg 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 Judg to have a People under him to be judged XIII It appertains to a Judg to be provided of Officers to execute his Sentence else Judg and Law are of little signification for according to the old Maxim Execution is the Life of the Law XIV It appertains to a Judg to be feared and had in reverence XV. It appertains to a Judg to be cloathed or arrayed with Majesty and Terror XVI A Judg hath power to reprieve or suspend the Execution of a Sentence XVII It appertains to a Judg to give Orders for Execution to deliver to the Officers when Sentence is past XVIII It appertains to a Judg to punish Officers if they exceed their due Bounds in punishing others XIX It appertains to a Judg to vindicate his own Honour and the Justice of the Law he executes XX. It appertains to a Judg to mix Mercy with Judgment where the Case will fairly admit of it XXI A Judg 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 Judg in this World to have not only Rules of Law but a Register of by-past Actions that he may know what to do if like Cases fall in future Times XXIII A Judg usually hath great Attendance to bear him Company in the Time of Judgment XXIV A Judg when he peremptorily passeth Sentence doth not recede and go back the Sentence past abides Heavenly Iudg. 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 it self 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 Judg of all the Earth is a God of Knowledg Known unto the Lord are all his Works from the Beginning He gives Knowledg 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 Judg is beyond comparison for he dwells with Prudence and finds out Knowledg of witty Inventions his Ways are perfect altogether His Actions are so fitly timed that he doth nothing out of season 'T is in due season he delivers the Needy avengeth the Cause of his Elect and plentifully rewards the proud Doers V. The chief Judg 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 ever free from Deceit and Falshood 'T is marvellous pleasant and refreshing sweeter than Honey or
these alone but for all them that shall believe on me through their Word Whosoever comes none is refused that hath an Appeal to make to the great God who is Judg of all the World c. II. But Christ this great Advocate of Souls who appertaineth to the high Court of Heaven is of long standing and great Experience possessed the Place of an Advocate from the Fall nothing can surpass his Cognizance he stood before the Antient of days in the days of Noah Daniel Job c. III. But Jesus Christ knowing all things relating to the Judgment-day gives assurance to his Saints before Trial it shall go well with them He that seeth the Son and believeth in him hath the Cause hath eternal Life and shall never come into Condemnation IV. But Christ this high and holy this great and good this wise and just this true and righteous Advocate carries every Cause he undertakes He will not undertake any Cause to plead effectually but the Believer's He will not speak a word for the Sons of Belial that will not submit to his Laws I pray not for the World but for those thou hast given me For those that willingly submit to his Laws he is successful to a Wonder whatever he desires is done for them his Prayers being always heard V. But the Lord Jesus the Churches Advocate makes sure Work when He carrieth a Cause it 's done in the highest Court it self from whence there is no Appeal Every Cause that Christ carrieth is like the Laws of the Medes and Persians unalterable and like the Covenant ordered in all things and sure it is as the good Part Mary chose that shall never be taken from her neither Men nor Devils shall be able by Fraud nor Force to take it away from them 'T is God that justifieth who is he that condemneth 'T is Christ that died yea rather that is risen again who also maketh Intercession for us VI. Christ hath no Match or Equal but he very much transcends all his Opposites Beelzebub hath had a great Name but he is nothing to Jesus Christ makes him flie before him and fall like Lightning He hath an awful Majesty in his words that if he doth but say Get thee behind me Satan The Lord rebuke thee Satan shrinks off shamefully He dares not cannot stand before this powerful Advocate Application I. BEhold the marvellous Goodness of God that he should in meer Mercy to us appoint such an able Advocate to whom the very Angels themselves are inferior in point of Wisdom Power Office and Honour Those Sons of the Morning shout for Joy at his Appearance as an Advocate and pry into the Mystery of his honourable Work II. There is great Encouragement to come to this Advocate God invites Men to come to Christ for advice and to take his Counsel This is my beloved Son hear Him He is not concealed in some secret Chamber where he cannot be found but stands at the opening of the Gates at the Place of the chiefest Concourse God hath given him to be a Light to the Gentiles and his Salvation to the ends of the Earth Whoever believingly and in truth desires to have him for their Advocate my have access unto him and have their Cause undertaken pleaded and effectually managed by him who is the Judge's own Son The Motives to this Duty are many 1. When poor Sinners come to this holy Advocate they are kindly embraced 2. They have their Work readily undertaken they are not tired out with Delays 3. They have it very carefully managed the Cause is not lost nor suffered to fall to the Ground for want of prudent and careful Management c. 4. It is a great Case that cannot safely be trust in any other hand it is about a Title to an Inheritance wherein if a Man miscarry he is utterly undone yea utterly undone to Eternity 5. Their Cause is admitted of and undertaken without Fees or any kind of Charges He will do all freely without Money 6. There is much Peace Satisfaction and Security in it A Man that hath committed his Cause to this Advocate may sleep in Peace go about his Business in Comfort neither need he in the least doubt or fear of what will follow for there was never any one that trusted in him confounded or put to shame There was never a Cause left by any Man to the wise Counsel and Management of this most powerful and holy Advocate but it carried the Day He is not only able to save but able to save to the utmost not only some but all those that come unto God by him seeing he ever liveth to make Intercession for them III. Who then would refuse coming to Jesus Christ or neglect to make use of this Advocate IV. It also shews us the Cause why Men perish and miss of God's Favour and lose eternal Life It is not for want of free Tenders of Grace or because there is no Advocate to plead for them but it is because they will not open at his Knock nor take his Counsel c. They will not come unto him that they might have Life Lastly Let all Saints who through Satan's Temptations have been overcome and have sinned and wounded their Consciences remember that there is an Advocate for them with the Father Jesus Christ the Righteous Christ an Apostle Heb. 3.1 Consider the Apostle and High-Priest of your Profession Christ Jesus AN Apostle signifies in the Greek one sent and it hath something peculiar to it to distinguish the Office from other Offices appertaining to the Gospel and the Church for tho John Baptist was one sent with many others yet were they not called Apostles but dignified by some other Names Titles or Epithets as Fore-runner Disciple and Servant of the Church c. Now inasmuch as one Rank and Order of Men have this Title given them and by it are distinguished from others concerned in Divine Service we may suppose it to signify their Commission and Qualification for their designed Work which Commission Qualification and designed Work seems to be comprehensive of these three things viz. 1. Immediatly sent 2. Marvellously inspired 3. The Master-Builders of the Gospel-Foundation for the Christian Religion That all these are declared and set forth concerning Jesus Christ is evident Therefore in that Christ is here called an Apostle it must or may signify that He was sent after a higher and more extraordinary manner than common Messengers An Apostle I. AN Apostle was immediatly sent by Christ. II. The Apostles In pursuit of their Commission went up and down preaching the Gospel c. III The Apostles had Christ always with them in their Work in an extraordinary manner IV. An Apostle was to bear witness to the Truth and to Christ's Name V. The Apostles were to open Mysteries that had been kept hid VI. The Apostles were endued with Divine Power to do Wonders and mighty Works
come to have our Sins forgiven 't is 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 't is he that is the Author and Finisher of it 't is he that sheds Love abroad in our Hearts 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 't is Christ that is preached 't is 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 shews 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 Corner-Stone 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 Counsellour Isa. 9.6 And his Name shall be called Wonderful Counsellour c. COuncellour 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 c. The first of these Ranks of Men are in Councel with the King to make and establish Laws therefore called Elders or Senators c. 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 c. Many things belonging to each Station do very fairly agree to the Son of God who therefore is not unfitly called Wonderful Counsellor c. Wonderful because the greatest and wisest that ever was Counsellor because his Place Work and Circumstances agree thereto as appears in these following Considerations Counsellour I. SOme Councellors 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 ought to be a Man of an high and heroick Spirit not concerned about Triffles 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 Kings 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 Kings 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 Counsellour 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 imployed in the King's Business XI A wise worthy and good Counsellor of State tho 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 publick Officer belonging to a Court of Judicature II. A Counsellor at Law gives Advice and Councel 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. Counsellours at Law make Conveyances of Estates and most Men think these Conveyances not sufficient unless made by such able Men as they VI. Counsellours at Law have great respect amongst Men especially those who do most need them and make use of them VII A Counsellour 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 c. XI A Counsellour 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 Diviniâ—â—y the eternal Son of God Possessor of Heaven and Earth He is Lord of the Angels and King of Saints 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 Counsellour 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 Priviledges 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 bâ—â—d if any Sin is lodged in thee or be loved and spared by thee He tells thee thou wilt miscary 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 baptized 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 inrich the Souls of Men Counsel that will make them good great and renown'd 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 shews 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 c. 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 c. Saith Bernard There is no Creature that is moved with so much Compassion towards her young ones 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 tho 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 extream faintness Hoc genus animantis magnum affectum in filios habet ita ut eorum infirmitate affecta c. saith Austin this Creature shews 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 succors 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 't is observed if she finds any Crumbs Corn or any other good thing she gives it to her Chickens though she wants it her self 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 when he came near the City and by his Expressions in the Text c. 't is said he wept over it c. and cryed out with a mournful Voice O Jerusalem Jerusalem c. II. The Lord Jesus Christ to save and defend the Off-spring 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 c. 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 sence as 't is said he became poor such was the greatness of his Love and Affection towards us that he bare our sickness and carried our sorrows To what extremity of faintness was he brought when he sweat as it were great drops of Blood and when the ponderous Cross was laid upon him as they led him to Golgotha 't is said he fainted He was touched with the feeling of our infirmities being made like to us in all things sin only excepted IV. Christ calls to poor helpless and impenitent Sinners very often with a mournfull Voice and Tears in his Eyes O that that hadst known in this thy
We shall here only speak of the Word as it is compared to a Hammer Simile A Hammer is a fit Instrument to break Rocks and beat Stones in pieces c. II. A Hammer can do nothing of it self without the hand that uses it III. According to the Strength Design and Wisdom of the Work-Man a Hammer doth effect this or that c. IV. A Hammer is not only a fit Instrument to break things in pieces withall but also to drive home Nails c. and to clench and fasten them also Parallel THe Word of God is prepared by the Almighty as a fit means to break in pieces the stony and rocky Hearts of Sinners II. The Word of God cannot of it self break in pieces the Sinner's Heart God must use it by the hand of the Spirit if ever it accomplish that for which he sent it III. So according to the Design Wisdom and Strength the Holy Ghost is pleased to put forth upon the Heart of a Sinner is the nature of the VVork that is effected or accomplished thereby VI. So the Word of God in the hand of the Spirit is very useful to drive home and fasten 1. The Nails of Conviction 2. To drive home and fasten Precepts 3. To drive home and fasten Promises God is the great Master of Assemblies who fastens the Words of the Wise as Goads and Nails given from one Shepherd Inferences EXamine your selves have you experienced the Word to be like a Hammer 1. Have you been broken in pieces by it have you been under Grief and Trouble for your Sins 2. Are you broken off from your Sins 3. Are your Hearts soft 4. Hath the Word and Spirit of God fastened Convictions so upon you that you cannot get free of them Do they abide like a Nail in a sure place Have the Precepts of God in like manner been drove home that you cannot rest till you have submitted to them Have Promises been so fastened as that you do believe and stedfastly apply them to your own Souls II. If you would have the Word of God break your hard and rocky Hearts then 1. Consider the Severity of it touching the Threatnings thereof Gal. 3.10 Mark 16.16 Luk. 13.5 2. Consider what hath been executed upon such who break the Word 1. Adam 2. The old World 3. Korah and his Company Those that broke Moses 's Law dyed without Mercy under two or three Witnesses Heb. 10.28 3. Consider the Truth of the Word Mat. 5.18 Job 36.17 Luk. 21.22 4. The Power and Authority of the Word 5. The Torments of the Damned 6. Read often and consider the Sufferings of Christ. 7. Cry to God that he would be pleased to take the Hammer of the Word into the hand of his Spirit and smite your rocky Hearts See Simile stony and rocky Heart The Word of God the Sword of the Spirit Eph. 6.17 And the Sword of the Spirit which is the Word of God TWO things may be inquired into and in both these respects we shall run the Parallel 1. Why the VVord of God is compared to a Sword 2. VVhy the VVord is called the Sword of the Spirit 1. Some take as Mr. Gurnall observes the Abstract here to be put for the Concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sword of the Spirit for the spiritual Sword as if it were no more but take the spiritual Sword which is the VVord of God according to that of the Apostle 2 Cor. 10.4 The Weapons of our Warfare are not carnal but mighty that is spiritual VVeapons Indeed Satan being a Spirit must be fought with spiritual VVeapons and such is the VVord of God viz. a spiritual Sword but this tho true reacheth not the full sence of the Place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Personaliter for the Person of the Holy Spirit METAPHOR A Sword is a Weapon generally made use of by all Souldiers of every Rank and Quality the Captain as well as the ordinary Souldier hath and ought to have his Sword II. A Sword is a Weapon by which they do not only defend themselves but also do great Execution upon their Enemies III. A Sword is a keen sharp piercing Weapon it will enter into the Body and pierce the very Heart of a Man IV. A Sword is an honourable Weapon and of great Antiquity it hath been in use from the beginning a Weapon that no Enemy hath any just cause to quarrel with V. Some Swords have two Edges they will cut both ways they will cut backwards and forwards as they go in and as they come out VI. A Sword will cut off a Member many a Leg and Arm have been cut off therewith VII Some Wounds of a Sword are so mortal that there is no cure for them VIII A Sword is born oft-times before a Magistrate to signify Authority and Justice He bears not the Sword in vain IX A Sword is a very victorious Weapon it hath done great Execution in the World Joshua made great Slaughter upon the seven Nations of Canaan with the Sword it is said he put all the Souls in several Cities to the Edg of the Sword Parallel THE VVord of God the spiritual Sword every Christian of what Rank or Quality soever maketh use of and cannot ought not to be without it the Captain General fought with this VVeapon himself Ministers as well as every private Christian ought always to be armed herewith II. So the VVord of God is a spiritual VVeapon by which a Christian doth not only defend himself from the danger of Sin and Satan the VVorld c. but by it he offends yea cuts down and overcomes and vanquishes all these and other cruel Enemies of the Soul 1. The VVord is a defensive VVeapon Saith David By the Word of thy Lips I have kept me from the Paths of the Destroyer Vnless thy Law had been my Delight I should have perished in my Affliction 2 Offensive by it our blessed Captain made the Prince of Darkness fly It is written thou shalt not tempt the Lord thy God III. The Word of God is sharper than any Sword If the Spirit uses it it will soon enter into and pierce the Heart of a Sinner as appears by that notable Instance concerning those Jews that put the Lord Jesus to death whilst Peter preached the VVord to them it is said they were pricked in their Hearts IV. The Word of God is an honourable VVeapon our Saviour and all holy Prophets and good Men would never else have made use of it it is also of great Antiquity the Writings of Moses as it is observed by divers were before any humane Records No Devil nor vile Heretick hath any cause to except against it or to quarrel with the Holy Scripture V. The VVord of God is quicK and powerful sharper than any two-edged Sword it hath a twofold Operation at one time as it is used by the Ministers of the Gospel it wounds the