inanimate things in Nature and transferred to God do belong either universally or severally to those things To the former Classe belongs When there is a certain Dimension ascribed to the Infinite and Unmeasurable God 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 then the Earth and broader then 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 and depth and heigth viz. Of the Love of Christ as verse 19. Which passeth knowledge shewing by an Anthropopathy the unmeasurableness and immensity of that Love as if he had said it is higher then the Heavens deeper then the Sea larger then the Earth longer then any time enduring even to all Eternity Upon which place Osiander says the sence 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 it self to all Dimensions And Hyperius in his Comment very excellently The sence 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 c. 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 c. 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 VVisdom and Mercy infinitely excells all Mortals therefore thy presumption is unjust to contend with him 1 John 3.20 It is said that God is greater then 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 Hypocrisie how much will God who is the greatest of all things and infinite in knowledge charge us in his Judgment 1 John 4.4 God is said to be greater then 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 then all that is that he beyond comparison excells 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 plentious 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 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. â—â— 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 says The Apostle says that God dwells iâ—â— inaccessible Light which is more then 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 stiled a Mist and therefore inaccessible c. 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 distinguisht 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 darkned 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 c. Salmeron upon the words says in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz shadow of turning he alludes to the
139.9 that is the first Sun beams This celestial Sun is also a Physitian 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 rejoyce 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 redde 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 ought to be more comfortable to us in our spiritual Captivity then by the Eyes of Faith to behold Christ the Sun of Righteousness c. The Second place is Luke 1.78 Through the Bowels of the Mercy of our God so the Greek whereby the day-spring 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 shew 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 Prophesie 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 shew 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 it self 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 truely 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 there shall come a Star out of Jacob and a Scepter 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 c. 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 splendor which is signifyed by the Star c. So says Brentius Junius and Tremellius in their notes say that by the Name of a Star and Scepter is meant the Kingdom of Gods people begun in David and compleated in Christ between whom the interjected time was the progress of the Star c. See Junius in analyt explic h. l. Such as understands this Prophesie 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 Day-Star in the hearts of Believers 2 Pet. 1.19 Enlightning them to Eternal Life and a Scepter 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. c. Christ calls himself The bright and Morning Star Rev. 22.16 Because of those shinings of saving knowledge which proceed from him whence he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The light bringer usually Translated Morning-star or day-dawn arising in the hearts of men by the sure word of Prophesie But more
it were through a Cloud shewed some light but only to the Jews and the adjacent parts But this true light imparted its splendor 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 Brittain 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 perversly 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 Sun-shine at Noon and will not lift up his Eyes to be confuted c. 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 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 Suns intemperate aed scorching heat Esa. 16.3 30.2 3. Lam. 4.20 c. For so 't is 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 splendor 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 signifie 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 judgment 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 c. 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 Jude ver 6. And whereas the Devil is the Authour 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 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 Judgment 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 subjoyned 2 Pet. 1.19 until the Day-dawn arise c. here life and eternal Glory seem to be noted
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
and mighty Potentates of the Earth who are ungodly I had rather be a Door-keeper 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 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 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 the Door is opened immediately to him into the Heavenly Family and Houshold 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 for the Ears of God are open to his Crys they are his Delight What Good did Israel receive by Moses's Prayer c. 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 shewing his Devices c. 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 cloath them 8. Excellent Graces to adorn them 9. The Angels to guard and protect them c. 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 tho great yet not infinite immense and unsearchable the Worth of the greatest earthly Portion may be computed or reckon'd 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 Thieves 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 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 IV. But God is an Allsufficient Portion in him is a sufficiency of all good Things a Saint can need no Good will he with-hold 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 damn'd VI. But God is a pure unmixt 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 Injoyment of Him VII But God is a peculiar Portion he gives himself only to his own People to his own Elect 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 fals 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 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 sutable 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 sutable 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 He gives the Soul full content and satisfaction XII But God is a Portion
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 Lev. 10.1 viz. of false Doctrine and humane Traditions Esa. 50.11 Behold all ye that kindle a Fire that compass your selves about with sparks walk in the light of your Fire and in the sparks that ye have kindled c. 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 Gods Word and that Gospel illumination which Christ offered them c. 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 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 signifyed is left to inquiry because in this Life there is nothing more violent more tormenting or more terrible then 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. Jude 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 tryed 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 sence As every sacrifice in the Old Testament was wont to be salted with salt by the appointment of God Lev. 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 co-herence 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 joyned 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 putrifyed as also because they were joyned 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 Lev. 2.13 There is a Repitition 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 tryal 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 enlightning the mind Mal. 3.3 But others the Day and Fire of the last Judgment 2 Thes. â—â— 8 Of which obscure place we are not concern'd 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 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 splendor 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 Lanthorn 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 Battel that thou quench not the Candle or Lamp of Israel the
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 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 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 c. Secondly Sacred Actions have either God or Men immediately for their Object Of the first kind are Sacrifices offer'd to God according to his VVord This word Metaphorically denotes the whole Obedience Passion and Death of Christ and so his satisfaction for the sins of the VVorld 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 call'd 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 Hos. 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 Gods vengeance on his Enemies Isa. 36.6 The offering of first Fruits mentioned Lev. 23.9 10. Numb 15.20.21 Deut. 2â—â— 2 c. yeilds 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 Lev. 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 Lords-day vulgarly after the custom of the Heathens call'd 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 fulness 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 Gods order were guilty and punished Lev. 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 Patriarchs 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 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. adjoyns baptism a principal medium of Renovation c. 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 prophane and wicked are called the Vncircumcision Lev. 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 as Exod. 24.8 and 29.21 Lev. 14.7 c. Or by water mixt with the ashes of a red Heifer Num. 19. Heb. 9.13 c. Because it was a Type of Cleansing by Christ from sin is metaphorically put for it Esa. 52.15 Heb. 10 2â—â— 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. c. Gal. 3 2 5. c. 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 joyned together Heb. 10.22 Annointing or Vnction because it was used to Kings 1 Sam. 10.1 and 16.13 1 Kings 19.16 To the Cheif or High Priest Exod. 40.12 c. And to Prophets 1 Kings 19.16 Metaphorically denotes any that have a singular call or Consecration to God who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annointed Psal. 105.15
in behalf of the Criminal had the Debtor found the Surety as 't is among Men the Case had been otherwise Secondly The Suretiship 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 dispence 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 acknowledg 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 't is not our Faith nor our Acceptance of Christ and the Gospel that makes his Satisfaction so to God tho 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 't is always thus taken Moreover where 't is said Christ bore our Sins c. 't is to be understood of the Punishment due to them for in all places of the Old Testament where 't is said Thou shalt or they shall bear their own Sins 't is 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 tho a compleat 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 Free-Grace and Goodness but his own Justice and Holiness also IV. Christ became Security for his Peoples 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 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 't is not alledged 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 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 baptized with and how am I straitned till it be accomplished 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 I lay down my Life freely VI. Christ tho he suffered hard things for his People in becoming their Surety yet was not undone or brought to utter Beggary thereby for tho 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 dwelt bodily in him Inferences 1. FRom hence we may perceive what a miserable Condition Mankind had involv'd themselves in by reason of Sin utterly impoverish'd 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 and had been cast into the eternal Prison of Darkness had not Jesus stept in and become our Surety 2. What Grace and unspeakable Favour is here How much hath God out-done Mortals He sought out a Surety to satisfy for our Sins who were not only ill-natured 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 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 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 Suretiship 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 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 c. Thirdly This is the Ground of the Saints Support against the Power of Sin and indwelling Corruption Thanks be to God through our Lord Jesus Christ c. Fourthly From hence we may groundedly expect Succour in Temptations I have prayed for thee He hath undertook 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 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
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 tyrannized 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 't is 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 Judgment well enlightned in the Mysteries of Grace and Glory that come by Jesus Christ. 5. Hearken 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 chuse 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 shews 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 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 Lastly 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 Crouds of Angels come Prepar'd to sing an Epithal'mium Diffusive Sparkles of Seraphick Fire Exalt the Musick of the raptur'd Quire An universal Chorus loudly votes To grace this Wedding with their shrillest Notes Hail Glorious Prince The universal Air Eccho's Hosannahs 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 Magnifick Dress Did set thee forth thy Glory 's nev'r the less Tho thou wert treated with perverse Disdain Myriads of Angels waited on thy Train Shepherds inspir'd thy joyful Welcome sing Star-guided Sophies their Oblations bring O bless'd 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 unparallel'd in Story A Slave advanc'd to everlasting Glory A Virgin fettered in the Bonds of Sin Vnbound espous'd made glorious all within From base Estate beyond a Queen in Honour A peerless Beauty now bestow'd upon Her Since Words are narrow and Conception's weak T' express my Joy in Extasies I 'le speak Entranc'd in sacred Raptures I 'le rejoyce Rather than fail to melt into a Voice Where Cherubs Hallelujahs do rebound I 'le Eccho like reverberate a Sound For Heaven 's shrill Quire and Earth do joyn 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 ingrave 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 Vnion 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 the true Form Figure Character or Representation of him This Similitude saith a Reverend Divine relates to the Persons of the Godhead 't is borrowed from the Impression of
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 II. This informs us also how exceeding useful our Lord Jesus Christ as a Prophet is to his Church having compleated what others left undone shewing 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 seee the absolute Necessity the Church has of such a Prophet without whom the People would have sate 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 Judgment than for them 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 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 V. A Shepherd preserves his Flock he takes care they do not feed in unwholsom 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 fought with a Lion and a Bear IX A Shepherd is very tender of his Flock 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 Rejoyce 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 strengthned 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 keeping watch over their Flock by night c. 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 Name-sake III. The Lord Jesus hath set his own Image upon his People The Mark which they always bear upon them is Holiness Meekness Obedience by which they are distinguished from the World Set a Mark upon the Men that mourn 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 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 Knowledg and Vnderstanding 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 c. 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 Glory to God in the Church throughout all Ages 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 c. VII Christ laid down his Life for his Sheep exposed himself to great Sorrows and Miseries for their sakes and engaged with the cruellest 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 IX Christ is exceeding tender of weak and feeble Christians He shall gather the Lambs with his Arm and carry them in his Bosom and gently lead those that are with young Strengthen ye the weak Hands 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 When he finds them broken for their Sins how is he pleased He takes up the lost Sheep upon his Shoulder as it were
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 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 He was look'd 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 and as a Root out of a dry Ground he hath no Form nor Comliness and when we shall see him there is no Beauty that we should desire him II. Jesus Christ hath a Name above every Name he infinitely excels whatsoever is good great and glorious in Angels Saints and Men. The spendor and Stateliness of Monarchs 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 Ofspring of Heaven of the sublimest Extraction When he bringeth the first begotten into the World he saith and let all the Angels of God worship him III. Christ when in his young and tender Age grew much in favour both with God and Man and when he was twelve years old disputed with the Learned Doctors hearing them and asking them Questions and all that heard him were astonished at his Vnderstanding and Answers c. IV. Jâ—â—sus Christ is full of Life and Divine Vertue the Treasuries of his communicable Graces are immense and unspeakable All Wisdom and Knowledg are hid in him In him all Fulness dwells his People mystically united to him are his Branches them he supplies with spiritual Quickning 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 If a Man abide not in me saith he he is cast forth as a Branch that is withered c. V. Christ the Spiritual Vine is not only a green spreading and flourishing Plant but also exceeding fruitful he was so in his Life 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 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 c. The Graces of the Spirit Holy Ordinances 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 sate down under his Shadow with great delight saith the Spouse and his Fruit was pleasant to my Taste No Cup so refreshing as the Cup of Divine Consolation No Wine nourishes or quickens the Body so much as the Love of Christ Peace with God Reconciliation Pardon of Sin Justification Adoption c. These Blessed Fruits of this mystical Vine do chear feed and enliven a Drooping and Languishing Soul VII The Lord Jesus yields Fruit every way profitable 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 quickning and vivifying nature See Metaphor Wine and Ointment c. VIII Jesus Christ is a Shadow to his Church a hiding-place from the Wind 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 by which were it not for the interposition of this blessed Skreen or Shade we should be scorched burnt yea utterly consumed See Rock Apple-Tree c. IX Christ the Spiritual Vine being affronted rejected and abused by the rebellious obstinate and unbelieving Jews when he approached and beheld the City He wept over it was grieved for the hardness of their Hearts but more especially when he came under the execution of Divine Wrath for Mans sake and in his stead which he did willingly undergo 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 the Spiritual Vine is precious Eye-Salve 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 intoxicates the Brain c. 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 a Vine of God's own planting who prepared a Body for him and appointed him to the work of Redemption He is the true Vine 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 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 't is here 's no fear of Excess The Wine of Consolation neither gluts nor inflames nor intoxicates but nourishes and feeds the Soul