with respect to his inward or efficacious decree of Creating things Psal. 104.7 compared with verses 5 6. Gen. 1.9 As also with respect to the Gospel of Christ Psal 68.34 by the term voice respect is had to the voice of Thunder Psal. 29. peruse ver 12.19 Eph. 4.10.11 To this belongs the Sirnames which Christ gave John and James ãâã ãâã ãâã ãâã ãâã Sons of Thunder because they were principal and powerful Preachers of his Word Lightning by a metaphor signifies the bright or furbisht blade of a Lance or Sword which shines and terrifies like lightning Ezek. 21.10 Nahum 3.3 To denote the Anger of God a glittering Sword is attributed to him by an Anthropopathy Deut. 32.41 So is a glittering Spear Hab. 3.11 So it is said Job 20.25 The Lightning cometh so the Hebrew that is as our translation gives it a glistering Sword or as Pagninus render Iron or a Sword like Lightning Hail likewise as Thunder and Storms do carries the notion of Anger Vengeance and most heavy punishments and hence in that description of God in his great Majesty and manifestation of his power and Wrath Psal. 18.12 13 14. Hail is joyned with Lightnings and Thunder Esa. 28.17 And the Hail shall sweep away the Refuge of lies and the waters shall overflow the hiding place that is the vengeance to come shall overthrow the Refuge in which you vainly hope Just as if a storm of Hail and overflowing of Waters should overthrow and overwhelm the Tents you inhabit in in the Fields Esa. 32.19 And it shall Hail in the descent or steep part of the wood and the City shall be utterly abased This has a coherence with the foregoing description of the celestial happiness of the Godly by an Antithesis As if he had said although the whole World which the Prophet expresses Synecdochically by a wood and City that is unmanured and habitable places should be terrifyed for their wickedness or should threaten yet the Godly shall be preserved safely from all the impending or menacing mischiefs See Psal. 46.2 3. and the following verses Rain because it brings great profit to the Earth and yet if it be immoderate or unseasonable becomes hurtful is therefore metaphorically used in a twofold manner viz. in a good and bad sence Examples of the former are to be seen Ezek. 22.24 Thou art the Land which is not cleansed nor Rained upon in the Day of Indignation that is thou shalt not feel any case or relaxation of the pains or punishments which shall be inflicted on thee from on high Ezek. 34.26 The spiritual blessing in the Kingdom of Christ is set down in the similitude of a Shower or rain in season as the fruitfulness of the Earth is ver 2ââ Hosea 10.12 It is time to seek the Lord till he come and Rain Righteousness upon you Or as the Hebrew is wet you with the rain of Righteousness viz Of Christ the Redeemer and Saviour the sence and application of whom in the hearts of men refreshââ rejoyces and makes them fruitful in good works as Rain refreshes the Earth and renders it fruitful The Word is emphatical and signifies both Raining and Teaching and therefore some translate it that he may teach you Righteousness to intimate that true saving Righteousness cannot be obtained but through the Word of God which is a shower of Rain in season to refresh contrite sinners and hence it is compared to Rain because of the Rains usefulness Esa. 55.10 11. But that it signifies Rain in the place cited the foregoing Allegory of Raining deriv'd from fertilizing the Earth is very clear See Hos. 6.3 Zach. 14.7 2. Examples of the latter are to be read Job 20.23 VVhen he is about to fill his Belly God shall cast the fury of his wrath upon him and shall Rain it upon him while he is eating By this and the following metaphors the plenty of punishments inflicted on the wicked as the effects of Gods Anger are denoted Psal. 11.6 Vpon the wicked he shall Rain snares Fire and Brimstone that is he shall copiously exercise dreadful Judgments upon them See Eccl. 12.2 Psal. 42.7 Deep calleth unto Deep at the noise of thy water-spouts By the Conduits or water conveyances for so the Word signifies are understood Clouds which pour down much Rain the meaning is that one trouble brings on another and whilst the former is scarce over another stands at the door as if invited or called by the first And as the Clouds send down great showers upon the Earth with much fierceness and noise causing hurtful floods and sometimes dangerous deluges So one Calamity ushers another upon me so that I am afflicted and terrified with great perils Snow is put for Glory Prosperity and Pleasantness of Canaan when delivered from Enemies Psal. 68.14 and Psal. 51.7 For cleansing from sin Esa. 1.18 And the eternal felicity of believers Dew which falls from the Air moistning and fertilizing the Earth in two places denotes the state of Believers 1. In this World as Psal. 110.3 The Dew of Christs youth is mentioned that is the Church of Believers adopted by the Spirit of Christ which like Dew is born again by the VVord and Gospel Ministrations and may be fitly compared to Dew because a faithful confession and pious conversation are edifying to others and win them for Christ rendring the Church fruitful as the Dew does the Earth as also with respect to the mutual commiseration love and benefits with which Christians comfort each other as Dew sweetly refreshes and as it were cheers the Earth when scorched and dried up by the Suns intemperate heat See Micah 5.7 Hos. 14.5 Psal. 33.3 2. In the world to come and Resurrection from the Dead Esa. 26.19 Thy Dew is as the Dew of herbs This is an acclamation to God whose gracious power and most powerful Grace which he exercises in the Resurrection of Believers is called Dew and compared to the Dew that falls upon herbs As if he had said as the Dew of Heaven refreshes and raises up those herbs which were as it were Dead and withered because of the Suns heat So thy power O God shall raise up and make thy Dead to Live c. For the connexion of the whole verse and propriety of the words shew that the Resurrection of the Dead is here treated of The Chaldee interprets it the Dew of Light which gives the light of eternal blessedness The paraphrase upon the whole verse is thus Thou art he which quickens the Dead thou raisest the bones of their Carkasses they shall live and praise thee before all who were before converted into dust because the Dew of light is thy Dew to such as observe thy Law but the wicked to whom thou gavest power and yet transgressed thy Law thou wilt cast in to Hell Metaphors taken from Water THese metaphors may be thus distinguished 1. Such things as concern the Name or Appellation of Waters 2. The Subjects or Things containing Water 3.
still begetting a sharper Appetite for more IV. All the Believers in the World may partake plentifully of the Fruit of the Spiritual Vine the Lord Jesus every day yea every moment there 's enough for Millions and to be taken freely yet the Store is never the less How many have been nourished thereby since the beginning yet 't is as full as ever and so will ever be V. This Fruit is good for the Soul it comforts and revives the Inward Man VI. Christ the Spiritual Vine is of excellent Strength and Ability to support his spiritual Branches the Saints and needs no help from any another Corollaries I. FRom this Metaphor we may learn what an infinite Blessing and unspeakable Mercy the Lord Jesus Christ is to his Church and all true Believers how helpless Saints are of themselves for the Branches cannot stand without his Divine Support nor bear Fruit unless this blessed Root communicates Sap and Nourishment to them II. It shews what a sweet and blessed Union there is between Christ and Believers such a Relation as is betwixt the Root and Branches 't is a Mystical yet the nearest and most real Union III. It shews That our whole Dependence ought to be on Christ for he only can uphold us as the Root does the Branches Without him we can do nothing we can neither grow bear Fruit nor stand firm in a boysterous and tempestuous Season nor suffer for his Name but with his help we can do all IV. It shews That Christ is very sensible of all the Wrongs Injuries and Outrages that are done to his Saints They that lay hold on and offer Violence to the Branches come very near the Tree such touch the Apple of his Eye And let Believers be sweetly comforted from hence That under all their Decays and want of more Grace there is abundance of more Sap and Spiritual Nourishment in the Root and Body of this Blessed Vine which according to the nature of the Metaphor shall in due time be communicated to all the Branches that are truly grafted in him which shall revive them and make them flourish both with Leaves and Fruit to the Glory of God and their own Eternal Happiness This Humble Plant calls for our Imitation This Noble Plant deserves our Adoration It s early Fruit provides us early Food Its Plenty stores us with what 's rich and good Its pleasing Sweetness gratifies our Taste Its Profit fills us without fear of Waste Its Shadow shelters from Extreams of Heat Circling the Church His choicest Cabinet A Tender Plant How can we then abuse him An Eye-Salve healing all the Blind that use him Christ the Lilly of the Vallies Cant. 2.1 I am the Rose of Sharon and the Lilly of the Vallies MOst Expositors agree that these fore-going Words are the Words of our blessed Lord and Saviour Jesus Christ I am the Rose of Sharon and the Lilly of the Vallies Wherein he expresseth his own Excellencies to draw allure and enamour the Souls of those that love and long after him how fitly he may be compared to a Rose we have shewed in this Book in some other Place to which we refer you And as there is great and lovely Beauty and Amiableness set forth by a Rose so here I shall by his Assistance endeavour to set forth his Delicious Qualifications by a Lilly the Lilly of the Vallies Metaphor I. A Lilly is a sweet and a fragrant Flower yea of such a strong and odoriferous Scent that a Mans Senses Naturalists say will be easily over-turn'd with the sweet Savour thereof II. A Lilly is white and very beautiful within it are seven Grains or Seeds of the colour of Gold so amiable that our Saviour saith Solomon in all his Glory was not adorn'd like one of these for Whiteness it exceeds all Flowers III. It is observed that the Lilly is exceeding fruitful Vna Radice quinquagenos saepe emittente bubbos one Root puts forth fifty Bubbs or Colours IV. Pliny saith The Lilly is the tallest of Flowers yet hangs down its Head V. The Lilly is a Flower that hath many medicinal Virtues the distilled Water of a Lilly is good to restore a lost Voice it helps Faintness good for the Liver helps the Dropsie and the Oil of it is good for divers Maladies Inquit Galen Parallel I. THe Lord Jesus Christ may very fitly be compared to the Lilly whose Savour and spiritual Sweetness very much excels and transcends the Sweetest of any Odours that can be mentioned the Hony and the Hony-Comb are sweet to the smell and sweeter to the taste O then how sweet is the precious Savour of our blessed Saviour See Rose of Sharon II. Whiteness denotes Holiness 't is said of the Bride the Lamb's Wife to her was granted that she should be cloathed in White And of those few Names in Sardis which had not defiled their Garments these saith Christ shall walk with me in white for they are worthy Purity is essential originally perfectly and absolutely inherent in Christ he is Holiness it self his Glory is infinite within and without every way glorious the Perfection of Beauty III. Jesus Christ is exceeding fruitful from this Root for so is he call'd how many Lillies or holy and heavenly Churches have there sprung yea from this Blessed Lilly many thousands of holy and sanctified Christians See the Metaphor of the Vine IV. Jesus Christ is higher than the Mighty Princes Kings and Emperours of the Earth higher than Heaven or Angels and yet humble and lowly in Heart Therefore he is compared to the Lilly of the Valley in his Exaltations as God very high but in his Humiliation he seems to hang down his Head V. The great and incomparable Virtue that is in the Lord Jesus Christ is excellently good to cure all the Diseases and Maladies of the Soul it cures Spiritual Blindness it softens an hard Heart it cures Stubbornness and Obstinacy by his blessed Infusion of Grace in a word there is no Malady too hard for this Spiritual Physician See Physician and Heart And for other Properties of the Lilly see more where the Church is compared to it For the Disparity See Rose of Sharon Application FRom hence we may seasonably learn to be humble seeing the Lilly which is said to be of a tall growth yet hangeth down its Head As Christ is humble so Holiness and Humility are the glorious Ornaments of a Christian. That Christian that hath most Holiness hath most Humility The Ear of Wheat which is well kern'd and fullest hangs down its Head most Christ under the Similitude of an Apple-Tree Cant. 2.3 As the Apple-Tree amongst the Trees of the Wood so is my beloved amongst the Sons I sate down under his Shadow with great Delight and his Fruit was sweet unto my Taste AS Christ sets forth the Praise of his Church in the second Verse She excelling all the Daughters as the Lilly did Thorns so the Church sets
neither shall thy Moon withdraw it self Esa. 60.20 the explication follows For the Lord shall be thine Everlasting Lights and the days of thy Mourning shall be ended See Rev. 22.5 Such things as concern the state of the Church in this Life and Heaven are mixt in this chapter of Esaiah as an accurate inspection into it will shew The Chald. in Translating these words of the Sun and Moon does not unelegantly expound them thy Kingdom shall no longer be abolished nor thy Glory transferred The Light of the Sun denotes prosperity as shall be shewed hereafter therefore on the contrary the setting or darkness of the Sun metaphorically denotes calamity sorrow and misery Jer. 15.9 Her Sun is gone down while it was yet day Chald. their glory is translated in their Life time that unexpected and most heavy calamities are treated of here the foregoing and following verses shew Amos 8.9 I will cause the Sun to go down at Noon and I will darken the Earth in a clear day that is I will suddenly overwhelm you with heavy strokes and calamities So Micah 3.6 Joel 2.10 and 3.4 Esa. 13.10 On the other side an Increase of the Sun and Moons Light metaphorically signifies great spiritual happiness Esa. 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven-fold as the light of seven days c. As if he had said the help which I will afford you shall be so great and illustrious that in that time the two luminaries of the World the Sun and Moon as if they would congratulate the Deliverance of the People will be more chearful and more shining then they were wont to be Some refer this to an Hyperbole By the Name of Stars illustrious and principal men are understood Dan. 8.10 And it viz. that little horn by which Antiochus is understood waxed great even to the Host of Heaven and it cast down some of the Host and of the Stars to the ground and stamped upon them By the Host of Heaven the People of God or the Church sometimes circumscribed in Judea is understood but by Stars the Princes or chief men who by their administration in the Church or Commonwealth were of more eminency then others are noted hence in ver 24. it is so expounded he shall destroy the mighty and the holy people that is he shall destroy the highest and the lowest See 1 Macchab. 1.25 2. By the Name of Stars the Teachers of the Word of God and Church Rulers are figured Rev. 1.15 20. and 2.1 Which consideration fairly leads us to know 1. Their Lord and Master whose Countenance is said to shine as the Sun in its strength Rev. 1.16 1. As the Sun communicates his light to the Stars in Heaven So Christ the Sun of Righteousness Mal. 4.2 imparts the light of saving knowledge to his faithful Servants 2 Cor. 4.6 2. The Lord brings forth the Host of the Stars by number and calleth them all by Names Esa. 40.26 So Christ leads forth his Ministers in his Church as a sacred Host against Satan and the World and calleth them also by Name Ps. 68.11 2. Their Office God placed the Stars in the Firmament to enlighten the Earth Gen. 1.17 3. The light of Doctrine which the Ministers bring to the Church is from heaven and taken out of the heavenly and divine Word alone 2 Pet. 1.16.19 which is sweeter then honey to the souls of such as are taught of God Psal. 19.10 Psal. 119 103. but to others as Wormwood Rev. 8.11 Because they tast nothing but bitterness and a denunciation of damnation in it 4. A Star led the wise men to Christ Matth. 2.9 Ministers propose only that end in Preaching 1 Cor. 2.2 5. It is said that at the Commandment of the Holy One they viz. the Stars will stand in their order and never faint in their Watches Of the Ministers of the Word it is said Heb. 13.17 That they watch for the Souls of men Nor ought they to be discouraged in their Watches nor faint because of the Worlds ingratitude but both by doctrine and good example to keep the same order constantly and so they shall be quite different from these wandring Stars to whom is reserved the blackness of darkness for ever Jude ver 13. They are to take care that all things be done decently and in order in the Church 1 Cor. 14.40 6. It is said of the Stars that they fought from Heaven against the Enemies of the People of God Judge 5.20 So a most grievous fight against Devils is proposed to the Ministers of the word Eph. 6.12 Let them look to it therefore that they manage their warfare rightly 2 Cor. 10.3 4 5. That they may be able to Glory in the Lord for the heavenly reward that will follow 2 Tim. 4.7 8. 7. It is said of the Stars that together with the Sun and Moon they divide between the day and between the night and are for Signs and for seasons and for days and for years Gen. 1.14 So it is the duty of Gospel Ministers to divide between the day and night light and darkness that is to inculcate and diligently shew the difference between good and evil piety and wickedness Esa. 5.20 Jer. 15.19 Rom. 13.12 13. 2 Cor. 6.14 15. c. Also to give signs and seasons that is to provide so as that the publick worship of God be kept up timely and seasonably and in their Ministerial function to impart their gifts suitable to the wants of the flock in the respective seasons that so there may be no disorder or confusion to shew also days and nights that is to proclaim the acceptable year of our Lord Esa. 61.2 and earnestly to inculcate the appointed day in which the Lord will Judge the World in Righteousness Acts 17.31 8. It is said of the Stars that they differ from one another in Glory So there is a great diversity of the gifts of the spirit in the Ministers of the Word 1 Cor. 12 4. c. 9. All the Stars of light are commanded to praise God Psal. 148.3 with Job 38.7 So all the Ministers of the word what measure of Grace soever they have received or whatsoever gift they exercise in the Church ought with ardency of spirit to praise the Lord to serve him heartily and without selfishness or envy to preserve mutual Peace and Concord among themselves and their reward shall be certain if they behave themselves faithfully and not only in this world but also in Eternity 10. Stars were seen by John worn in the Right hand of Christ Rev. 1.20 So let the faithful Labourers in the Gospel be certain of a most gracious protection by the omnipotent hand of Christ Esa. 51.16 c. and in the Life to come they that turn many unto Righteousness shall shine as the Stars for ever and ever Dan. 12.3 So much for Ecclesiastical Stars The Stars being obscured sometimes denote
received that name from the great perturbation of the people of Israel Josh. 7.24 25 26. It was in that valley which borders upon Jericho that they had the first hope of possessing the Land of Canaan So they believing in the valley of Achor that is being full of trouble and dââsturbance they are raised up by a gracious consolation out of Gods word and are comforted by the hope of eternal Life The Valley of Jehosaphat is put for the Church Joel 3.2 The valley of Gehinnon or Hinnon from whence Gehenna put for Hell comes afford no other Metaphors A Desert which is a part of the Earth little inhabited and manured wanting pleasant Rivers elegant Trees Fruits c. is often put for the Gentiles who are strangers to the Kingdom of God and are destitute of the means of eternal Life Hence Fountains of Living Waters and good Trees are promised to the Desert by which the Calling of the Gentiles to the Kingdom of Christ is intimated Esa. 35.1 2. and 41.18 19. and 43.19 20. And by those Fountains the saving Doctrine of Christ but by Trees the Teachers of the Word and true Believers are to be understood The lower parts of the Earth Psal. 139.15 signifie the Mothers Womb and so the Chaldee translates it By this phrase we are fairly inform'd what our original is viz. the Earth Some say that the phrase Eph. 4.9 He also descended into ãâã ãâã ãâã ãâã ãâã the lowest parts of the Earth is to be taken in this sence But this is most properly to be understood of the state of his deep and most profound humiliation as his ascending on high is to be understood of the state of his most super-eminent exaltation Brentius upon Act. 1. pag. 19. says See the miseries and calamities which man must of necessity endure for his sin and you will find him as it were in the lowest part of the Earth what is lower than the pit of Death What 's deeper than Hell When David said Out of the depths have I cryed to thee O Lord surely he cries from no other place than from the sence of Death and Hell in which for his sins he was comprehended c. The Deep of the Earth and the terms that are analogical to it as a Pit an Abyss or swallowing deep metaphorically denote 1. The Grievousness of Evils Miseries and Calamities Psal. 55.23 and 71.20 and 88.6 Prov. 22.14 Esa. 24.17 22. Lam. 4.20 and 3.47 53. Zach. 9.11 Hence the phrase to dig a pit for another that is to conspire mischief and to fall into the pit he digged for another that is to be overwhelmed with the same evil he provided for another See Psal. 7.15 16. and 9.15 16. Prov. 26.28 Jer. 18.20 Psal. 94.12 13. 2 Thes. 1.5 c. By Sepulchres which are under the Earth great Calamities are likewise signified Psal. 86.13 and 88.3 4. c. 2. That which is Abstruse hid or inscrutable as an abyss or bottomless pit cannot be seen or known through Psal. 36.6 and 92.5 Rom. 11.33 1 Cor. 2.10 Rev. 2.24 See Esa. 29.15 and 31.6 Hos. 5..2 and 9.6 1 Tim. 6.9 c. From Mud Dirt Dust and Dung also Metaphors are taken which denote 1. Men in a Vile and Contemptible condition 1 Sam. 2.8 Psal. 113.7 Hither may we refer where the Apostle calls himself ãâã ãâã ãâã ãâã ãâã 1 Cor. 4.13 Made as the filth of the World and the off-scouring of all things because of the ignominy and contempt which he suffered Erasmus in paraphrase Others are much honoured by you but we for your sake to this day are accounted as the trash of this World than which nothing can be more abject or trampled upon See Lam. 3.45 To which place a great many say the Apostle had respect 2. Evils and Adversities Psal. 69.2 14. Jer. 38.22 Lam. 4.5 3. Death or a most ignominious casting away Psal. 83.10 Which is called the burial of an Ass Jer. 22.19 See 2 Kings 9.37 Jer. 16.4 c. 4. A thing had in great esteem among men but is really vile sordid and noxious Hab. 2.6 That ladeth himself with thick Clay or Mud by this is to be understood a vast power of Riches which do not profit but rather prove grand snares and hurtful impediments to the wicked possessors as if they had been immerg'd in thick Mud or should take it along as their burthen As Mud is an impediment to a Traveller by how little he can go forward And by how often he endeavours to dispatch by so much is he involved in a more dangerous intricacy So great Wealth in the way of Godliness are a hinderance to him that sets his heart upon it Mar. 10.23.24 Luk. 8.14 See Esa. 24.20 Phil. 3.8 I count all things but loss and Dung that I may win Christ He speaks of those things which before his Conversion he magnifi'd and put his confidence for Salvation in But now being converted to Christ he despises them as the most sordid and vilest things being not only unprofitable for Salvation but most pernicious if confided in Others expound ãâã ãâã ãâã ãâã ãâã as if he had said ãâã ãâã ãâã ãâã ãâã that which is thrown to dogs So Suidas takes it And it is to be noted that in the second verse false Apostles are called Dogs whose corrupt works the Apostle cautions against By Mud Dirt and other Filth the Members and Apparel of a man are polluted and contaminated which contamination is brought frequently to denote the Filthy nature of sin Esa. 64.6 2 Cor. 7.1 Eph. 5.27 Tit. 1.15 2 Pet. 2.10 20. with ver 13 22. Jud. ver 23. Jam. 1.21 Rev. 3.4 To this Washing and Cleansing are Contrary by which the taking away of sin is noted The Dust of the Earth likewise signifies contempt abjection misery and mourning 1 Sam. 2.8 Job 16.15 Ps. 7.5 6. Ps. 22.15 16 29 30. and 44.25 26. and 113.6 7. Psal. 119.25 Esa. 47.1 and 52.2 Lam. 3.16 29. Ashes In a metaphorical signification and by allusion of the Name agrees with Dust with which it is sometimes joyned sometimes not For the Dust is indeed Ashes only that is a grosser matter into which a thing burnt is reduced By this is signifi'd frailty and vileness Gen. 18.27 Eccles. 10.9 where nevertheless there is respect had to mans first original which was Dust and Ashes Sometims it signifies great Calamity and the sadness and mourning that ensues Esa. 61.3 Ezek. 28.18 Mal. 4.3 Lam. 3.16 For Mourners were formerly wont to throw Ashes upon their Heads yea to lye in it as appears 2 Sam. 13.19 Job 2.8 and 42.6 Esa. 58 5. Jer. 6.25 Ezek. 27.30 Jon. 3.6 Matth. 11.21 c. The same metaphorical signification is in the phrase to feed on Ashes Psal. 102.9 I have eaten Ashes like Bread that is I am in very great grief or trouble Esa. 44.20 He feedeth of Ashes a deceived heart hath turned him aside He speaks of the Idol which can bring nothing
their Disciples are understood Matth. 23.9 1 Cor. 1.15 Acts 18.8 9 10.11 3. Because he governs his Children he is put for a Prince or superior 1 Sam. 24.11 2 Kings 5.13 Isa. 22.21 Hence Deborah is call'd a Mother Judg. 5.7 4. Because of his Conversation with his Children he is put for any thing most conjunct Job 17.14 5. Because of his love he is put for any thing loving or benevolent Gen. 45.8 Job 29.16 6. He is put for an Example or Exemplar rather proposed for imitation Rom. 4.11 12 16 18. Of the word Mother See chap. 9. Sect. 5. § 4. Babylon or the Antichristian Church is called the Mother of fornications and abominations of the Earth that is that Invented confirm'd propagated and defended the Idolatries damnable Doctrines Errors Nefarious wickednesses of all sorts of Men which are mystical whoredom and the greatest abomination in the sight of God By Allusion to the Mans words that said to Christ Matth. 12.47 Thy Mother and thy Brethren stand without desiring to speak with thee Christ calls his Disciples and all Believers his Mother Brothers and Sisters that is they were as Dear to him as such and denotes that Spiritual Relation is of higher value than Earthly The Parting of two wayes is call'd a Mother Ezek. 21.21 because two wayes as if they were two Daughters proceed from it A Son ãâã ãâã ãâã ãâã ãâã Ben what significations this is of may be read Chap. 7. All Believers are call'd the Sons of God Joh. 1.12 13. Rom. 8.14 16 17 19 21. Gal. 3.26 and 4.5 6. 1 Pet. 1.14.23 1 Joh. 3.1 2. c. Because of the Mystery of Regeneration And because this is effected by Preaching of the word Paul calls his Converts his Sons 1 Cor. 4.14 17. Philemon ver 10. Thus such as Believe as Abraham did and only such are call'd his seed or Children and he their Father Rom. 4.16 See Rom. 9.7 8 9. and Gal. 4.22 c. The Impious and unbelieving on the Contrary are call'd the Children of the Devil Acts 13.10 1 John 3.10 See ver 8. and 1 John 8.44 because they imitate him in Wickedness Princes and Magistrates are called Sons of the most high Psal. 82.6 Not with respect to their Faith but 1 Because they are on Earth as it were Gods heirs succeeding in a certain part of Judiciary Authority 2 Because they are of such Authority on Earth that God tenders and loves them and commands Reverence and Obedience to them Rom. 13.1 c. First begotten Son in a Metaphor obtains the Notion of Excellence and Prerogative and is put for one very dear and precious as the eldest Son is to the Parent Exod. 4.22 Jer. 31.9 20. c. An Orphan denotes a forlorn and helpless condition Psal. 10.14.18 Lam. 5.3 Hence John 14.18 Christ promises his Disciples that he would not leave them ãâã ãâã ãâã ãâã ãâã Orphans that is destitute of help A Brother is put for that which is like a thing Job 30.29 Prov. 18.9 A man and his Brother denote society or mutual ingagement Gen. 26.31 and 37.19 and 42.21 28. Exod. 16.15 Num. 14.4 Jer. 23.35 and 25.26 Mal. 2.10 See Exod 25.20 Job 4.8 Joel 2.8 A wââman and her sister Exod. 26.3 5 6 17. Ezek. 1.9 23. and 3.13 c. See also Jer. 23.35 and 31.34 Isa. 34.15 16. A Lord ãâã ãâã ãâã ãâã ãâã Baal the Metaphorical significations hereof are at large given elsewhere The Principal Species of Lordship is Royalty which to figure the eminency of heavenly glory is attributed to Believers who are called Kings Rev. 1.6 and 5.10 See Matth. 25.34 Dan. 7.22.27 1 Pet. 2.9 Hence is the mention of Thrones Rev. 3.21 and 4.4 Matth. 19.28 and 22.30 Of Royal Government Rev. 2.26 27. And a Crown ver 11. and elsewhere frequently A Servant to serve and servitude have very many Metaphorical acceptations denoting sometimes good sometimes evil 1. Good as the service of God of which there is frequent mention in Scripture by which his sincere worship in Faith and Obedience is noted So a man is said to be the servant of Righteousness when he serves God in Faith Holiness and Righteousness Rom. 6.16 18 19. Luk. 1.75 To serve other men Matth. 20.27 Mark 10.43 44. Gal. 5.13 denotes an officious Humility and Beneficence the fruit of Faith So Paul was the servant of Christians 2 Cor. 4.5 See 1 Cor. 9.19 Paul says that he brought his body into ãâã ãâã ãâã ãâã ãâã servitude 1 Cor. 9.27 which denotes mortification 2. It denotes Evil when it respects sin and what relates to it To serve sin denotes impenitence John 8.34 Rom. 6.6 17 19 20. Tit. 3.3 2 Pet. 2.19 To serve Mammon denotes worldly-mindedness and a greedy desire after ill got riches Matth. 6.24 To serve the Belly denotes an indulging ones self in Carnal pleasures Rom. 16.18 See Phil. 3.19 Tit. 3.3 To serve much wine ãâã ãâã ãâã ãâã ãâã denotes Drunkenness Tit. 2.3 To serve men denotes an obedience to their prescriptions in opposition to the Commands of God 1 Cor. 7.23.25 Gal. 5.1 and 4.9 with Acts 15.10 which two last Texts respect the legal Ceremonies and hence that Phrase is taken Rom. 8.15 Spirit of Bondage to which is opposed the Spirit of Adoption the One denotes legal strictness and terror the other Evangelical Grace See Heb. 12.18 c. See also Heb. 2.15 The Law is call'd a Schoolmaster because it taught the way to Christ Gal. 3.24 There is a very fair Metaphor taken from a Schoolmasters Instruction Isa. 28.10 For Precept must be or hath been upon precept precept upon precept line upon line line upon line here a little and there a little was added As Rules and Precepts are given and inculcated into the minds of Children and their hands guided to write as in the old Verse Adde parum parvo parvo superadde pusillum i. e. Add little to little and to little superadd very little that at length they may acquire the whole treasure of Learning so God by his Prophets 2 Chron. 36.15 and Ministers instructs his People in Divine learning c. 4. The Metaphors from a Country or Family are these A Canaanite is put for a stranger or impure Person Zach. 14. last verse Isa. 35.8 Joel 3.22 For a Merchant because their Country was near the Sea Prov. 31.24 Isa. 2ââ 8 Jer. 10.17 Hos. 12.8 Zeph. 1.11 An Arabian is put for a Thief or Robber because they were infamous that way Jer. 3.2 Isa. 13.20 the Edomites and Moabites are put for the Churches Enemies because they were such to the Jews Psal. 137.7 Lam. 4.21 Amos 1.11 Obadiah ver 10. Ezek. 25.12 Isa. 34.5 6. and 63.1 and 25.10 Chaldeans are put for Mathematicians or Fortune-tellers because that Nation was given to it Dan. 2.2 c. The Names of Sodom and Gomorrah are attributed to the Rebellious and stubborn Jews Isa. 1.10 See Isa. 3.9 Ezek. 16.48 49
and Defence it defends them that are within and offends them that are without V. A Wall of Fire is most amazing dreadful and terrible to an Enemy VI. A Wall of Fire is dangerous to attack or approach unto no devouring and cruel Beasts dare come near it the Lions tremble at the Sight thereof VII Those that are environ'd round about with a Wall of Fire are very safe in the midst of the greatest Multitudes of evil Beasts VIII Nothing will keep off as Naturalists observe cruel and devouring Beasts but a Wall of Fire IX Those that are environ'd round by a Wall of Fire are not only safe from Enemies but are also thereby kept warm from piercing Cold. X. Those that see they are compassed about with a Wall of Fire are made very fearless and couragious thereby Parallel I. GOD is the Defence and Security of his People from the Devil that roaring Lion and old red Dragon and from wicked Men who for their cruel brutish devouring and merciless Dispositions are compared to Lions Bears c. II. God is a Wall of Fire or such a Defence and Security to his People whilst they remain in the howling Wilderness of this World where their Danger is very great there being Multitudes of brutish and devouring Men or rather Beasts nay Monsters Devils in the shape of Men ready to destroy them III. God is a Wall of Fire and Defence unto his People there being no other Security for them I looked and there was none to help therefore my own Arm brought Salvation and my Fury it upheld me IV. God is a Defence to his Church and 't is He who offends and discomfits their Enemies I will undo them that afflict thee c. V. God in being a Defence or Wall of Fire to his People greatly amazeth and terrifieth the ungodly and brutish Persecutors how terrible was God to Pharaoh when he was a Wall of Fire to Israel VI. It is a very dangerous thing for any to make Attempts upon God Who is able to stand before such a Wall of flaming and devouring Fire Wicked Men are compared to Briars and Thorns and who would set them saith God against me in Battel The Devils themselves tremble before his Sacred Majesty VII Those that are surrounded about on every side by the Power Wisdom and merciful Providences of the Almighty God this great Wall of Fire need not fear Devils nor brutish Men tho never so cruel and bloody VIII Nothing can keep off cruel and merciless Men from making a Spoil of God's Church but God himself Conscience cannot the Cry of the Widow and fatherless Children no nor the Fear of Hell Therefore God walls his People round about in a wonderful manner that Men cannot find nor come at them IX Those that have God for a Wall of Fire are secured from all the cold Blasts of Sin and Temptation are sweetly refreshed and comforted for such is the property of this Wall of Fire also unto them X. Those that see they have God as a Wall of Fire round about them are thereby made very valiant and couragious saying I will not fear what Man can do unto me c. Metaphor I. A Wall of Fire is made of outward Materials viz. Wood or such like Fuel II. A Wall of Fire properly is to secure the Body from ravenous wild and devouring Beasts III. A Wall of Fire may be quenched or for want of Fuel go out and so those that were secured by it may be exposed and laid open to the Rage of cruel and merciless Beasts Disparity I. GOD who is said to be a Wall of Fire for defence of his People is the Maker of all things By him all things were made c. II. God is a Wall or Defence to keep safe and secure both Body and Soul not only from wild Beasts but also from cursed Men and Devils III. This Wall of Fire can never be quenched nor go out whilst there be any wild Beasts and devouring and bloody Persecutors in the World This Fire will burn and be a Wall to the Godly let the Devil and Rome do what they can the Church of Christ shall never be left to the Rage of Papal Fury Inferences 1. FRom hence we may note an Use of Terror to wicked Men Their cruel Attempts upon the Church of God will prove their Ruin they will get nothing thereby but a feared and wounded Conscience this Fire will devour them 2. We may see how God is pleased to represent wicked Men doth he not intimate to us by this Metaphor that they are no better than ravenous Beasts 3. What great Folly doth this demonstrate to be in the Hearts of the Adversaries Will they who are but Briars and Thorns set themselves against the Great God who is a consuming Fire 4. It also shews the infinite Love and Care of God to his Saints 5. In what Safety do the Godly dwell Let the Beasts roar and tear and goar one another whilst God's People are thus defended and preserved from their Rage and Cruelty But some may object and say How is God said to be a Wall of Fire to the Church c. It may have respect to his Divine Attributes as Wisdom Power Goodness Truth Faithfulness Justice by which he preserves his Church and People through his glorious Providences in this World as thereby he defeats their Enemies God a Iudg. Gen. 18.10 25. Shall not the Judg of all the Earth do Right Psal. 58.11 Verily he is a God that judgeth in the Earth Psal. 82.1 God standeth in the Congregation of the Righteous he judgeth among the Gods GOD is really and properly a Judg for he is the Judg of all the World and therefore he is not brought here under the Notion of a Metaphorical Judg But in regard this Term seems to be allusive to Earthly Judges we think it may not be unprofitable to draw a Parallel for the Edification of the Reader As there is nothing more frequently attributed to Almighty God in the Holy Scriptures than the Title of Judg so there is scarce any Attribute or Action of the Most High grounded upon more Reason Of which take this following Account 1. There is in the World viz. on the whole Earth a great and mighty People for Number like to the Stars of Heaven or Sands by the Sea-Shore 2. There this numerous People are almost as various in their Humors as they are in their Numbers Ages Sizes and Complections 'T is very rare if not impossible to find two that in all Points do exactly accord 3. That this numberless Multitude are all addicted to run byass to a particular thing call'd Self-love and this too from an indissoluble Principle or Impression of Nature 'T is natural for all Men to love themselves 4. That after they are grown up to some degree of Ripeness and Maturity they have ready prepared to their Eyes the bad Examples of ill-living Souls which too often have
what I should speak As I have kept my Fathers Commandments c. VI. Jesus Christ to do the Work of God as Mediator was sent on a long Journey as far as 't is from Heaven to Earth and was thereby exposed to much Difficulty and great Hardships from Men and Devils He was persecuted from place to place his Life being often in jeopardy he had no-where to lay his Head and was at last most basely betrayed and put to Death VII The Lord Christ was most faithful Tho he was a Son yet learned he Obedience by the things he suffered My Meat is to do the Will of him that sent me and to finish his Work I delight to do thy Will O God Wist ye not that I must be about my Father's Business VIII The Lord Christ was faithful in doing all things which God required of him he went not beyond his Commission nor did he neglect any part of his Work He that God sent speaketh the Words of God and I know that his Commandment is Life everlasting Whatsoever I speak therefore even as the Father said unto me so speak I. Who was faithful to him that appointed him as Moses was faithful in all his House IX The Lord Jesus Christ hath an absolute Right to a Reward for his Work 's sake Tho there is no Merit or Desert for the Works which Believers do being unprofitable Servants when they have done all yet there is very great Merit and Worth in what Christ did And the Father will give him his Wages he shall have his Wife his Church for whom he served above fourteen Years nay He shall have the Heathen for his Inheritance and the uttermost Parts of the Earth for his Possession Behold my Servant shall deal prudently he shall be exalted and extolled and be very high I will divide him a Portion with the Great and he shall divide the Spoil with the Strong because he hath poured out his Soul unto Death But we see Jesus who for suffering Death is crown'd with Glory and Honour c. X. The Lord Jesus Christ having in his eye that eternal Advantage his Elect should receive and what Glory He as Man should be raised unto as the Reward of his Undertaking went through all his Sorrows with much cheerfulness Who for the Joy that was set before him endured the Cross despised the Shame and is set down at the right-hand of the Throne of God XI The Lord Jesus Christ was subject whilst he was here in our Nature in the Form of a Servant at some time unto Fear He was made under the Law 'T is said He was troubled in Spirit and was heard in that he feared Metaphor I. A Servant and the Master are not essentially and inseparably one II. A Servant amongst Men hath not an inseparable Interest in his Master's Goods and Estate III. Servants among Men many times through Temptation prove unfaithful and deceive either Father or Master yea the best Servants of good Men have in something or other miscarried IV. A Servant may be turn'd out of his Master's Service and lose his Honour V. The Servant abides not in his Master's House for ever VI. A Servant differs from the Heir in Place Dignity and Privilege VII Too many are oftentimes forced to become Servants because they cannot otherwise tell how to live Disparity I. JEsus Christ altho a Servant is essentially one with the Father the Father Son and Spirit are but the one everlasting and eternal God I and my Father are one There are three that bear Record in Heaven the Father the Word and the Holy Spirit and these three are inseparably one II. Christ hath a full a clear and inseparable Interest in all that the Father hath All mine are thine and thine are mine and I am glorified in them III. It was impossible for Christ to be unfaithful or disobey God his Father because he was without Sin and Satan had nothing in him to fasten a Temptation upon IV. The Lord Jesus Christ did not could not displease his Father and therefore did not nor could lose his Honour I do always the things that please him V. Jesus Christ abideth in the House of God for ever VI. Jesus Christ tho he be called the Servant of God yet is he his own beloved Son and Heir of all things by whom he made the World There is none in Heaven or Earth that hath greater Glory Place or Privilege conferred upon upon him than the Lord Jesus Christ. VII Christ had no necessity of Nature laid upon him to accept of the low Place and Office of a Servant He was not forced to it because he could not tell how to live without serving he being infinitely happy in himself from Eternity but the Glory of his Father and the dear Love he bore to the Creature even to poor lost Man moved him to become a Servant he did it freely for our sakes that we might be Lords Inferences I. WE may note from hence the wonderful Condescension of Jesus Christ there is nothing which sets forth his great Abasement for our sakes more than this what Grace is this Doth the Son of God who is the Lord of Heaven and Earth become a Servant He that thought it no Robbery to be equal with God made himself of no reputation and took upon him the Form of a Servant The Son of Man came not to be ministred to but to minister Quest. But some may enquire Whose Servant is Christ c. 1. He is God's Servant Behold my Servant c. 2. He is his Peoples Servant The Son of Man came not to be ministred unto but to minister and to give his Life for many II. Let us learn from him hence-forward to humble our selves Let the same Mind be in you that was also in Christ Jesus Shall the Lord become a Servant and shall the Servant swell in Pride and Arrogancy and nothing content him but to be called Lord nay and lord it over God's Heritage whose Servants they ought to be if they would be Gospel-Ministers Surely Christ abhors him who calls himself the Servant of Servants whilst at the same time he exalts himself above All that are called Gods III. If the Lord Christ became a willing humble laborious and faithful Servant for us let us labour to be humble faithful and sincere Servants to him He hath done all the hardest Work and if any remain too hard for us he sticks not to set his hand to it Thou hast wrought all our Works in us and for us IV. Let this teach us to follow his Example and be Servants one to another I have given you an Example that you should do as I have done to you for this is acceptable to him V. Remember 't is an honourable pleasant and gainful thing to be Christ's Servant Paul seems to glory more in it than
only endued with natural Wisdom and that far beyond Solomon A greater than Solomon is here but hath had the Advantage also of such Education that none ever had being brought up with God himself He hath all the Treasures of Wisdom in him is skill'd in all Politicks hath knowledg in all Laws nothing passeth his Skill Thou knowest all things He is called the Wisdom of God Christ the Power of God and the Wisdom of God III. Jesus Christ was chosen to be King by God the Father as 't is said I have exalted one chosen out of the People And tho the Fathers or Elders amongst the Jews refused him yet the Children gave their Vote for him crying Hââsannah to the Son of David IV. Jesus Christ was anointed with the Oil of Gladness above his Fellows He was by the Holy Spirit consecrated King for ever The Spirit of the Lord is upon me because the Lord hath anointed me c. V. Jesus Christ was likewise proclaimed first by the Angels To you is born in the City of David a Saviour which is Christ the Lord Afterwards by the Wise Men at Jerusalem and at Herod ââs Court by a Star and by the Shepherds at Bethlehem VI. This did Jesus Christ in three eminent Cases 1. In speaking comfortably to all his Loyal Subjects as you may see in Mat. 5. at large 2. In giving Laws and expounding Difficulties as you may see in Mat. 6. at large 3. In bestowing his Bounty upon the Poor releasing Prisoners that were bound and in appointing an Hospital for the Sick VII Jesus Christ hath a Right to the highest Palaces in this World as he was born Heir to the Universal Emperor by whom he was at last advanced to the great Palace of the highest Heavens called the holy Palace VIII Jesus Christ our great King had the Attendance of Angels who shewed their Allegiance and paid their Homage and Service at sundry times as there appeared Occasion for them 1. They proclaimed him 2. They attended his Person to assist him in his Straits 3. They assisted his other Servants 4. They declared his Resurrection from the Dead 5. They assured his coming in Glory after his Ascension 6. They are appointed to bear him company and to attend him at his coming from Heaven the second time The Son of Man shall come and all the holy Angels with him IX Jesus Christ is invested with Power All Power is given to me in Heaven and Earth tho at the first entrance upon his Kingdom in the days of his Flesh his Power did not appear so splendent and glorious as it will hereafter X. Jesus Christ hath many Subjects assigned him by God which subscribe to his Power Some voluntarily as the Angels others by force as the Devils and by virtue of his commanding Power as the Winds and Seas which obeyed him XI Jesus Christ received Commandment from the Father from which he would never swerve and also published and established Laws to be observed as Rules of Government to the end of the World XII Jesus Christ rules and governs so well that his worst Enemies could not cannot charge him with Evil yet they did not do not love and honour him but the Sons of Wickedness rose up and still do rise up in Rebellion against him I honour my Father but you dishonour me a Man which hath told you the Truth this did not Abraham Bring out those mine Enemies c. XIII Jesus Christ hath great and large Dominions all Power in Heaven Earth and Hell He is the Head of all Principalities and Powers in Heaven he is the Head of every Man on Earth and hath the Command of all the infernal Spirits in Hell XIV Jesus Christ hath this great and high Prerogative to make Peace or to proclaim Peace to all the Sons of Men upon Submission and to send a Sword where his just Prerogative is resisted In whatsoever House ye enter first say Peace if the Son of Peace be there c. I came not to send Peace but a Sword XV. Jesus Christ that was made a little lower than the Angels for the suffering of Death is crown'd with Glory and Honour c. The Scepter of thy Kingdom is a right Scepter As I have overcome and sate down with my Father upon his Throne XVI Jesus Christ hath the Father and Holy Spirit without whose Counsel he acteth nothing either in the Affairs of Heaven Earth or Hell There are three that bear Record in Heaven the Father the Word and the Spirit and these three are one Of this Council Offenders are in danger and to this Council grand Criminals are delivered up for Punishment XVII Jesus Christ hath the peculiar Prerogative to send Embassadors He sent the twelve Apostles to the World who said We are Embassadors for Christ. And He sent his Angel to the Churches to treat with them about their present and eternal Welfare I Jesus have sent mine Angel c. XVIII Jesus Christ makes Substitutes to this end By him Kings reign and Princes decree Justice By him Princes rule and Nobles even all the Judges of the Earth these for the World And when he ascended up on high he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for his Church by this shewing that He is supreme Head in all Causes Ecclesiastical as well as Civil XIX Jesus Christ saved the Gospel-Church before the Destruction of Jerusalem by giving them counsel to flie upon the sight of Signs and the Legal Church in the Wilderness by the convenient Providences of a Pillar of Fire by Night and a Pillar of a Cloud by Day He was the Angel of God's Presence that saved them and marvellously hath he and doth he now save and preserve his Church from Popish Rage and Cruelty in this and other Nations XX. Jesus Christ hath a high Court of Judicature in Heaven where he judgeth Emperors and Kings that are out of the power and reach of a human Hand from whence he sends Angels who are higher than they to punish them for Pride and Oppression as in the Case of Nebuchadnezzar who was by the holy Ones cast from his Throne and Herod who was smitten by an Angel for his Pride And a lower Court where his Church for him and in his Name judgeth Delinquents of a lower Rank XXI Jesus Christ hath many great Prerogatives Rights Privileges and Excellencies pertaining to him 1. He receives Petitions Lord Jesus receive my Spirit 2. He pardons Offenders The Son of Man hath Power to forgive Sins 3. He confers Honour I thank Christ Jesus who hath put me into the Ministry 4. He gives Commissions Go ye into all the World 5. He receives Tribute The honourable Women ministred unto him not without reason for he was Lord of all 6. He keeps an Exchequer called the
was to have hands laid upon the Head this was a Sign of Death XII The Head is the Subject of Humility When Men have been much affected with some great Thing they put Earth upon their Heads XIII But notwithstanding all the Head is the Glory of the Man XIV The Head sheweth the greatest Signs of Pity and Sympathy to the poor distressed and afflicted Members XV. The Head is the governing Part of the whole Man the Eyes the Ears the Hands the Feet are all governed by the Head XVI The Head loves the Body that belongs to it and is concerned night and day for its Prosperity XVII The Head receiveth Reverence and Respect Love and Honour from the Body and the Members Parallel I. THe Son of God as he was higher by Birth than Men yea than the greatest of Men Kings and mighty Potentates of the Earth c. so is he by Place and Office God hath anointed him with the Oil of Gladness above all his Fellows and set him over the Works of his Hands II. The Son of God the mystical or spiritual Head is the Seat of the spiritual Senses There is the clear seeing Eye the perfect hearing Ear the pure true and infallible Taste by which Things are distinguished aright the good from the bad for the benefit of the whole Body the Church III. Jesus Christ as a publick Person and Head of his Church is Receiver-General and common Treasury of the whole Body Whatsoever came originally from God for the Good and Benefit of the Church is lodged in Christ as Mediator and Head of his Church As David said All my Springs are in thee so may the Church say of Christ We beheld his Glory as the Glory of the only begotten Son of God full of Grace and Truth It pleased the Father that in him should all Fulness dwell IV. The Son of God doth transmit or cause to be transmitted by way of communication all the Supplies of the Mystical Body whether it be Peace of Conscience Ease for Soul-pains by an Application of his Blood and Spirit to comfort 'T is by Him that the whole Body by Joints and Bonds have Nourishment administred one to another as knit together in all parts and increasing with the Increase of God Of his Fulness we all receive and Grace for Grace V. The Son of God is the Fountain of Strength to his Church 't is said All Power is given to him I can do all things through Christ that strengthens me VI. Jesus Christ was a Man of Labour that carried our Burthens for us in Divine respects The Burthen of Temptations from Satan and the World fell upon him the Burthen of Persecution even to Death it self The Lord laid on him the Iniquities of us all VII The Lord Jesus was a Man of Sorrows and acquainted with Grief There was no Sorrow like his it was heaped upon him even to perfection VIII The Lord Jesus is the Man of God's Right-hand made strong for Himself upon whom the Blessing is conferred by the Father as a Token of Good to the whole Church In Him all the Families of the Earth are blessed IX Christ the holy and spiritual Head received the Consecration of God for he was filled with the Holy-Ghost from the Womb and as a perfect Nazarite continued separate till his Baptism at which time the holy Anointing being upon him in a visible manner did furnish him for his Ministry and fit him to be a Priest unto God this holy Unction descended on him as it did on the Head of Aaron not only drenching his Beard but all the parts of his Body also even to the Skirts of his Garment Say ye of him whom the Father sanctifieth and sendeth into the World c. Who through the eternal Spirit offered himself to God X. The Son of God not only beareth the Glory of Priesthood but the highest Glory of his Father's House which consists of Kingship c. Thou art a Priest for ever c. We see Jesus made a little lower than the Angels c. crowned with Glory and Honour XI Christ was the principal Object of Envy and Hatred The Devil envied him the Jews hated him without cause Herod threatned him One while they waited to kill him at another time they led him to the Brow of the Hill that they might cast him down headlong to destroy him At last they came and laid their hands upon him in the Garden where he received the Sign of Death after his most bitter Agony and was soon after offered up on the Cross as a publick Sacrifice He died for our Sins according to the Scriptures Christ our Passeover is sacrificed for us XII The Lord Jesus was a Subject of great Humility much affected with God's Providences and Mens Wickednesses He wept when Lazarus died Christ wept when the Jews rejected him to their own Destruction and as Publius Lettius saith of him he was never seen to laugh but often to weep The Devil Herod Pontius Pilate with the Jews were not content to persecute and drive the Son of God to Corners but after they had agreed with Judas to betray him they endeavoured as much as lay in them to take this blessed Head off from his Mystical Body nothing would satisfy them till they had slain the Lord of Life and Glory XIII And so is Jesus Christ the Glory of God the Glory of the Church She glories in Him His Head is as the most fine Gold He is altogether lovely This is my Beloved and this is my Friend O Daughters of Jerusalem XIV Christ being in all things like unto us Sin only excepted hath shewed no small Signs of Pity and Sympathy as one touched with our Infirmities as appears both before he left the World and since 1. He comforts them by good Words and Promises he will not leave them comfortless but will come to them 2. He assureth that he would send another Comforter the holy Spirit 3. He prays the Father to take them into his Care and Protection 4. He cries out from Heaven when Violence is offered to them Saul Saul why persecutest thou me c. XV. The Son of God as Head of the Church hath the Government on his Shoulders his Members hear his Voice and keep his Commandments and his Commandments are not grievous unto them XVI Jesus Christ loves his Church yea all his Members He died to save and redeem them he shed his Blood to wash and sprinkle them and went to Heaven to prepare a Place for them and is concerned both night and day for their Prosperity and Welfare he will come again from thence to solemnize the glorious Marriage and receive them unto himself that where he is there they may be also I love them that love me He gave himself that he might redeem us from all Iniquity He hath loved us and washed us from our Sins with his own Blood
Spirit your Sin will cleave to you 3. This River is large enough and yet as 't is large 't is free All may come and partake of these Waters none are excepted Whoever will may come and take of the Waters of Life freely 4. This River is near the Streams thereof run by your Doors VI. Moreover from hence let Professors try themselves whether they have been washed and bathed in this River and have tasted of its Waters yea or no. Art thou mollified Is thy Heart made tender Art thou cleansed Is thy Life and Heart made holy Art thou healed of the Sores and Wounds of Sin These Waters have a healing Virtue in them they will heal a wounded Spirit a gauled Conscience they are good to clear the Sight causing one to see far off Are the Eyes of thy Understanding enlightned Dost thou prize the Ordinances of God that convey these Waters of Life unto thy Soul Is the Water of this Rââver sweet to thy Taste Is this River thy chief Element Dost thou live in the Spirit and walk in the Spirit VII VVhen you remove from one Place to another from one Country to another from one Land to another be sure to plant your selves near the Chanel of this River go not from these VVaters Labour to live near the Ordinances of God and where the VVater of Life is to be had VIII Pray fervently that God would never turn the Course of this River another way VVhat would become of God's Church in England were it not for this Chrystal Stream The Holy-Spirit compared to Water Ezek. 36.25 Then will I sprinkle clean Water upon you c. Joh. 7.38 39. He that believeth on me as the Scripture hath said out of his Belly shall flow Rivers of living Water But this spake he of the Spirit which they that believe on him should receive c. In both these places and divers others the Holy Spirit is compared to Water METAPHOR WAter for its rise is from the Ocean thence it comes and thither it returns II. Water cleanses from Filth and Pollution Cloaths and other things that are defiled are usually washed and made clean in Water It is indeed the Bath of Nature which the God of Nature hath appointed for the cleansing of things or Creatures that are polluted III. Water hath a cooling Virtue it cools the Earth after a vehement hot and parching Season so the sweating Travellor cools himself by washing in Water When the Sun by its scorching Beams hath made a Room hot wash it with Water and 't is brought immediately into a cool Temper IV. Water makes the Earth fruitful 't is of a fructifying nature How barren how unprofitable is it in a great Drought The Grass fadeth withereth and is dried up but when a soaking Shower falls upon it how green and flourishing is it immediately made thereby V. Water softens and mollifies the Earth David speaking of the Earth saith Thou waterest the Ridges thereof and makest it soft with Showers VI. Water hath a healing Virtue in it Some great Wounds have been healed only by washing in Water Some Waters in England are soveraign good to cure many Distempers and Diseases of the Body like the Pool called Bethesda VII Water is so necessary a thing that we cannot live without it many have perished for want of it VIII Water is good to quench ones Thirst to allay the heat of our Stomacks and to satisfy the longing Desire and remove the intolerable Pains that rise from an excess of Drought IX Water is free and cheap easy to come at it doth not cost us much 't is a common Element none are barr'd from it X. Water is necessary to quench Fire when by Treachery of Enemies our Houses have been set on fire over our Heads how serviceable have we found Water to be to quench it Parallel THe Spirit flows from God the Ocean of all Fulness But when the Comforter is come whom I will send unto you from the Father even the Spirit of Truth which proceedeth from the Father he shall testify of me Joh. 15.26 II. The Spirit of God purges and washes the Conscience from the horrid Defilement of Sin I will sprinkle clean Water upon you and ye shall be clean from your Filthiness And such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of our Lord Jesus and by the Spirit of our God The Spirit cleanseth by applying Christ's Blood and by creating clean Dispositions in the Soul See River III. The Spirit hath a cooling Virtue in it The Heart of a Man is subject to great Heats sometimes its sweltered with Temptation Satan by shooting his fiery Darts puts a Believer into violent Heats As the Hart is by the Hunter put in a foaming Sweat and brays after the Water-brook so Satan that Blood-Hound makes the Soul thirst after the Water of Life Sometimes Men are put into great Heats by prevailing and raging Corruptions They are saith the Lord as an Oven heated by the Baker The Spirit cools this Heat partly by subduing the lustings of the Flesh and partly by strengthning the renewed part Jesus Christ opens the Oven of a distempered Heart and by casting the Water of the Spirit upon it brings it into a cooler Temper When Saul was in that hot and raging Heat to shed the Blood of the Saints the Spirit quickly allays his Rage and Fury IV. The Spirit where e're it falls makes the Soul fruitful Men's Hearts naturally are barren and like the parched Heath in the Desert but when this sacred Rain comes down upon them they quickly look green and in a glorious manner fructifie and bring forth the Fruits of Righteousness as appears in the Case of Zacheus no sooner did he receive of this divine Water and Salvation was come to his House but he crys out Half my Goods I give to the Poor V. The Spirit softens the hard and flinty Heart by applying the Blood of Christ. No sooner doth the Water of the Spirit come down upon a stubborn and rocky-hearted Sinner but he is made tender and pliable thereby Lord saith Soul what wilt thou have me do He was soft mollified and melted willing to do what ever the Will and Pleasure of God was VI. The Spirit heals all the Wounds and Diseases of the Soul Lord be merciful unto me and heal my Soul saith David for I have sinned against thee He sent forth his Word and healed them No Soul that ever took down one draught of these Waters but was cured of whatsoever Disease he had It searches to the bottom of every Sore and purges out the Corruption and then by applying the Blood of Christ it heals the Soul of all its Wounds perfectly VII The spirit is of absolute necessity without it we cannot live to God can't live the Life of Faith the Life of Holiness many perish and are utterly lost for
And because Idolaters esteemed him a God viz. in their Idols as Chemnitius says He is called the God of this World as a Dog is called the God of Egypt because he was Worshipped for a God So the Belly is called God because men took more care to provide for it then to serve God Phil. 3.19 c. Gal. 1.6 False teaching is called another Gospel because some men thought it so whereas it is really as verse 7 a perverting the Gospel Epimenides is called the Prophet of the Cretans Tit. 1.12 because they accounted him so and after his Death sacrificed to him as Laertius Witnesses External profession is called Faith Jam 2.14 17 20 24 26. because men are apt to rest in it as sufficient for Salvation See Jude 12 13. c. In Verbs Matth. 14.9 The King viz. Herod was sorry that is he counterfeited sorrow for verse 5. It is said he feared the Multitude when he would put John Baptist to Death of whom the People had a very great esteem so that this sorrow was nothing else but artificial and feigned It is said Mark 6.48 That Christ would have passed by them viz. his Disciples at Sea that is he seemed to pass by or such was the posture and motion of his body as if he would pass by John 3.30 He must increase but I must decrease This increasing and decreasing is spoke with respect to the opinion of men who had extraordinary esteem of John hitherto and vilified Christ otherwise speaking according to the Nature of the thing John Baptist was not diminished by the increasings of Christ but afterwards derived his own increasings from his fulness Acts 27.27 The Shipmen deemed that some Countrey drew near to them so 't is in the Greek ãâã ãâã ãâã ãâã ãâã appropin quare sibi aliquam Regionem because the shore seems to move and draw near to them which are at Sea but 't is to be understood that they drew near land So Virgil 3 Aeneid Provehimur porta terraeque urbesque recedunt that is we sail from the Port and the Lands and Cities go back In joyned Words or an intire phrase Psal. 72.9 His enemies shall lick the dust that is they shall be so inclining and prostrate towards the Earth that they shall seem to lick the dust of the Earth which is a Description of fear and subjection So Esa. 49.23 and Micah 7.17 c. Esa. 13.5 They shall come from a far Countrey from the End or extream part of heaven This phrase is taken from the opinion of the vulgar who led by the guess of the Eye think that heaven is not spherical or round but hemispherical ending at the extreames of the Earth upon which the end or extreams of heaven seems to lean or be stay'd upon so that the End of heaven is put for the end of the Earth or remotest places you have the same phrase Deut. 4.32 and 30.4 Neh. 1.9 Math. 24.31 This exposition may be confirmed by the places where Mountains are called the Foundations of Heaven as 2 Samuel 22.8 Because at great distance the Heavens seem As it were to rest upon them they are called the Pillars of Heaven Job 26.11 Because Heaven seems to be propt by them as by Pillars 5. The Occupate put for the Object SENCE is put for its object or the thing which is perceived by sense as Hearing is put for Doctrine or Speech Esa. 28.9 Whom shall he teach knowledge And whom shall he make to understand hearing so the hebrew that is Doctrine or the word Esa. 53.1 Who hath beleived our hearing that is our Doctrine or Speech or as we translate it Report So is ãâã ãâã ãâã ãâã ãâã Hearing taken John 12.38 Rom. 10.16 Gal. 3.2.5 Hearing is put for rumor or fame Psal. 112.7 Esa. 28.19 Ezek. 7.26 Obad. 1. Hab. 3.2 Matth. 4.24 and 14.1 and 24.6 Mark 1.28 and 13.7 c. By the same Trope The Eye is put for Colours seen by the Eye and are the object of sight as in the Original text of the following places Numb 11.7 Lev. 13.55 Prov. 23.31 Ezek. 1.4 and 8.2 and 10.9 So two Eyes are put for a double way which give occasion to look upon both Gen. 38.14 21. Some say this is a proper name some say 't is two Fountains Affections and what bear Analogy with them are put for their object as Faith for the Doctrine which is received and beleived by Faith Acts 6.7 Gal. 1.23 Eph. 4.5 1. Tim. 4.1 Tit. 1.13 Jude 3. Rev. 2 13. See Gal. 3.23 25. Hope is put for God in whom we hope and from whom we expect every good thing Psal. 71.5 For thou art my hope O Lord that is in whom I hope the support of my hope and the God of my strength See Jer. 14.8 Psal. 65.5.6 Jer. 17.7 13. c. 'T is put for the Messiah or Christ specially Act. 28.20 For the Hope of Israel I am bound with this chain that is for the Messiah who is hoped for and desired by Israel or which is the same thing for the good hoped for from the Messiah Act. 26.6 7 8. So Col. 1.27 and 1 Tim. 1.1 Christ is called our hope It is put for men from whom we expect Good or confide in as Esa. 20.5 They shall be ashamed of Ethiopia their hope as verse 6. Likewise Hope is put for the thing hoped for as Prov. 13.12 Hope deferred maketh the heart sick but when the desire cometh it is a Tree of Life that is the thing hoped for and desired Rom. 8.24 Hope that is seen is not hope that is the thing hoped for c. Gal. 5.5 For we through the Spirit wait for the hope of Righteousness by Faith that is Eternal Life promised to the just by Faith So Tit. 2.13 Love is put for the person or thing beloved Jer. 2.33 Why trimest thou thy way to seek Love that is that which thou lovest Jer. 12.7 I have given the love of my Soul into the hand of her Enemies that is the people dearly beloved by me as the Chaldee renders it Hos. 9.10 And their abominations were as their Love that is the Idols which they love Desire is put for the person or thing desired and loved Ezek 24.16 Son of man behold I take away the desire of thine eyes from thee with a stroke that is thy desired and beloved wife as verse ââ8 So verse 21. Behold I will profane my Sanctuary the excellency of your strength the desire of your Eyes that is that which you love and delight in as verse 25. For that which the mind longs after is ascribed to the Eyes as the lust of the Eyes is put 1 John 2.16 This may give some light to that passage Hag. 2.7 Where Christ is called the desire of all Nations the sence that the Nations will extreamly desire him love him embrace him and hope in him that is when they are converted to the Kingdom of Christ by the voice of the
by God in order to that end For the Lord throws not off his Creatures for as he gives them life so he sustains it Heb. 1.3 This speech of Moses is repeated by Christ and opposed to Satans Temptation Matth. 4.4 upon which D. Calixtus has these words Our Saviour neither affirms nor denies himself to be the Son of God but urges a most proper argument out of Deut. 8.3 Where Moses puts the Israelites in mind how they were fed for forty years not by usual Bread but by Heavenly Manna as if he had said I have no reason to despair as if I must die for want of Bread neither is there any necessity that Bread should be produced by miracle because such are not to be wrought at the pleasure or curiosity of every body but then only when the Glory of God requires it and when needful in order to mens Salvation for man lives not by bread alone but by every word which proceeds out of the Mouth of God that is by any other way which God in his immense power and unconstrained will has constituted and appointed that thereby the Life of man may be supported It is said of Christ Esa. 11.4 That he shall smite the Earth with the Rod of his Mouth and with the breath of his lips shall he slay the wicked agreeable to 2 Thess. 2.8 Whom viz. the wicked one the Lord shall consume with the Spirit of his Mouth by which is understood the Word of Christ which shall judge and condemn the wicked John 12.48 The Chaldee translates it thus By the speech of his lips will he slay the Anti-Christ or wicked Anti-God as Guido Fabricius in his Syââiack and Chaldee Lexicon renders it Lips are ascribed to God Job 11.5 when speech or external manifestations of his mind are attributed to him O that God would speak and open his Lips against thee Sometimes Lips and a Tongue are attributed to God when he is angry as Esa. 30.27 His Lips are full of indignation and his tongue as a devouring Fire and his breath as an overflowing stream c. Upon which Musculus thus paraphraseth These things are ascribed to God after the manner of men and are terms borrowed from a Warriour vehemently provok't against his Enemy his face burns that is his eyes are inflam'd his Lips and other gesture betokening a violent indignation c. Psal. 18.8 In the description of Gods Anger there are many similitudes borrowed from Tempests Lightning and other dreadful things to terrifie man VVhen God is said to speak to any mouth to mouth it denotes familiarity and intimacy which prerogative the Lord granted to Moses Num. 12.8 It is said Jer. 18.17 I will shew them the back and not the Face in the day of their calamity whereby is signified a denial of his Grace and Favour which is to be understood by Face the word translated back signifies the hinder part of the Neck and indicates Gods Anger as if he had said I will not vouchsafe to hear them when they call nor look upon them when they implore my help An Arm is attributed to God by which his strength and power is signified because the strength of a man is known by the strength of his Arm whether it be Labor Fight c. Exod. 15.16 Job 40.4 Psal. 77.16 Psal. 79.11 Psal. 89.11 14. Esa. 30.30 and 51.9 and 59.16 and 62.8 and 63.5 Luke 1.51 c. A stretched out arm is ascribed to God in his delivery of his People from Egypt Psal. 136.11 12. and Jer. 32.17 Thou hast made the Heaven and the Earth by thy great power and stretched out Arm c. This Metaphor is taken from men fighting or when ingag'd in hard labour who with all their strength and force employ their Arms which sometimes they make bare to remove the impediments of Garments Hence God says to the Prophet Ezekiel chap. 4.7 Therefore shalt thou set thy face before the siege of Jerusalem and thine Arm shall be uncovered and thou shalt prophesie against it that is thou shalt Preach against it with all thy might as eagerly as a Warriour goes to Battle Sometimes by the Arm of God the Doctrine of the Gospel is noted as Esa. 52.10 The Lord hath made bare his holy Arm in the Eyes of all the Nations and all the ends of the Earth shall see the Salvation of our God See ver 7.8 c. So Esa. 53.1 It is said Who hath beleived our Report and to whom is the Arm of the Lord revealed Which is repeated John 12.38 Some in these places and Esa. 51.9 and 59.16 By the Arm of the Lord do understand and not improperly the Messiah who is the Power and Wisdom of God 1 Cor. 1.24 A Hand is attributed to God by which is understood his Power exerting it self in strong and marvellous operations As Num. 11.23 Job 10.8 And 12.9 10. Psal. 8.7 And 95.5 Esa. 11.11 And 59.1 Or his strong and gracious protection Psal. 31.6 Psal. 144.7 John 10.28 29. Act. 4.30 Or Infliction of punishment as Ezod 9.3 Job 19.21 Psal. 21.9 Psal. 17.14 Psal. 38.3 Acts 13.11 From hence it is put Metonymically for the punishment it self inflicted by God as Job 23.2 My stroke in the Hebrew 'tis Hand is heavier then my groaning And Job 27 1ââ I will teach you by the Hand of God that is the stroke or punishment of God So Ezek 39.21 The phrase I will stretch forth mine Hand signifies I will punish Exod. 7.5 Esa. 5.25 and 9.12 17 21. and 10.4 and 14.27 and 31.3 Jer. 6.12 Ezek 16.27 and 25.7 Zeph. 1.4 and 2.13 So putting forth the Hand Job 1.11 and 2.5 Psal. 138.7 So the shaking of the Hand of the Lord Esa. 19.16 signifies to be more grievously punished as Psal. 32.4 So to lighten the Hand signifies to mitigate punishment 1 Sam. 6.5 See Ezek. 20.22 Esa. 1.25 Acts 4.28 The Hand of God is put for his Counsel and purpose Esa. 49.22 To lift up the Hand to the Gentiles signifies a merciful calling them to Repentance Prov. 1.24 Esa. 65.2 Because we lift up our Hands to such as we would embrace or whose presence we desire To smite the Hands together as Ezek 21.17 and 22.13 signifies a great detestation and averseness To lift up the hand as Exod. 6.8 For so the Hebrew is signifies to swear as also Deut. 32.40 Ezek. 20.5.6 and 36.7 c. R. Salomo and Aben-Ezra expound Exod. 17.16 Of Gods Oath viz. Because the Hand of the Lord hath sworn so the Heb. that the Lord will have war with Amalek from generation to generation that is the Lord hath sworn by his Throne The Chald. expounds it thus it is asserted by an Oath that is by the terrible One whose Majesty dwells in the Throne of Glory that there shall be a War waged by the Lord against the House of Amalek to cut them off for ever c. Moses uses this phrase in allusion to what is spoke before verse
Feet Hissing is attributed to God by which a Divine Call or summons of God for men to gather together and appear in a certain place is noted as Esa. 5.26 and 7.18 For 't is customary with men oftentimes to call certain Beasts to them that way This Hissing of God is used in a good sence Zach. 10.8 I will hiss for them and gather them for I have redeemed them and they shall increase as they have increased which is understood of the gathering of the Church by the voice of the Gospel Breathing is ascribed to God Gen. 2.7 And he Breathed into his Face the breath of Life that is he endued the Body he had formed with a living soul in the Image of God Sometimes it denotes Gods Anger the Metaphor being taken from Angry men who then puff and blow strongly as Evek 21.31 I will pour out mine indignation upon thee I will blow or breath against thee c. See Act. 9.1 Laughing and Deriding are attributed to God Psal. 2.4 He that sitteth in the Heavens shall Laugh the Lord shall have them in Derision Psal. 37 12. The wicked plotteth against the Just and gnasheth upon him with his Teeth Verse 13. The Lord shall laugh at him for he seeth that his day is coming This is spoken by an Anthropopathy the Metaphor being taken from a wise and prudent man who when he sees some heady and inconsiderate undertaker rush on towards his fancied exploits without deliberation or a solid foundation laid and bragging of extraordinary matters has him in contempt and as it were laughing in his sleeve expects an unhappy event that is to say when this Mountain shall bring forth a Mouse as it is vulgarly spoken So men deride an Enemy that threatens when he has no strength or power to execute his menaces But this phrase notes the most wise Providence of God which slights the folly of his Enemies whom he tolerates for a time and to whose malice he hath appointed bounds and at the appointed season confounds tramples on and destroys them As it is said of wicked and stubborn men Prov. 1.26 I will also laugh at your calamity I will mock when your fear cometh By which is to be understood the neglect and rejection of the Wicked in their Adversity As if he had said Even as you neglect and despise my wholesome admonitions so will I despise and neglect your applications and reject you when your Calamities comes c. Kissing is ascribed to God when the speech is of the Son of God incarnate as Cant. 1.2 Where the optative words of the Mystical spouse viz. the Church are had let him kiss me with the kisses of his Mouth upon which place the Chaldee says that it is allusive to Gods speaking face to face to the Israelites as a man does to his Friend and kisses him for love But more truly it is to be understood or expounded of the promulgation or publishing of the Gospel by the Son of God made man John 1 17 18. 1 Tim. 1.10 Heb. 1.1 c. Solomon says Prov. 24.26 That every man shall kiss his lips that giveth a right answer which by way of eminency is applicable to him of whom it is said Esa 40.4 The Lord hath given him the Tongue of the learned that he should know how to speak a word in season to him that is weary and Psal. 45.2 Into whose lips grace is poured Jehova kissed that is shewed intimate tokens of his love to his people in the Old Testament times by many appearances and by Moses Prophets and Angels employed to make discoveries of him but this came short of this Kiss which the Church under the term of Spouse here desires Let him Kiss me with the Kisses of his Mouth that is let him comfort me with a manifestation more eminent then the former viz. of Christs coming into the Flesh and compleating the work of redemption The paraphrase of Origen upon this Text is How long will my Spouse send me Kisses by Moses and the Prophets Now I long to have them personally of himself let him assume my natural shape and Kiss me in the Flesh according to the Prophesies Esa. 7.14 Behold a Virgin shall Conceive and bear a Son and shall call his name Emmanuel so that this is a Prayer for the Incarnation of Christ the Blessed Spouse and Bridegroom of our Souls Heb. 1.1 To this Divine Kiss by a mutual relation of Faith answers Cant. 8.1 O that thou wert as my Brother that sucked the brest of my Mother when I should find thee without I would Kiss thee By which the sincere Love of the Church and the unblemished obedience of Faith is understood Psal. 2.12 Kiss the Son lest he be Angry by which the Kings of the Earth and the potents in the World are instructed to yield homage and obedience to the King of Glroy Christ the Son of God being exhibited in the World For in former times subjection was signified by a Kiss as Gen. 41.40 1 Sam. 10.1 1 King 19.18 Hosea 13.2 A Military Clamor or the crying of a Travailing Woman is attributed to God Esa. 42.13 14. By which is noted that his Lenity Patience and Long Forbearance are changed into a severe vengeance Junius and Tremellius do remark from Vegelius that the Roman Souldiers were wont in the beginning of Battle to fall on with a horrible Clamor to daunt the Enemy Also a Travailing Woman though in great pain yet patiently endures it to the utmost extremities of her throws and then being overcome by the violence of her greif Orphans breaks out into Cryes and Vociferation which most elegantly expresses the Patience and Forbearance of God and the extremity of his Wrath when provokt See Psal. 78.65 66. Rom. 2.4 5. Speaking and Speech is attributed to God Where we must note that those places of Scripture wherein God is said to speak or utter certain Words that he might manifest his Divine pleasure to men that way do not belong to this place God sometimes thus spake immediately as to our first Parents Gen. 2.16 and 3.9 To Noah Gen. 6.13 To Abraham Gen. 12.1 chap. 16. and 17. and 18. To Moses Exod. 3.4 5. and the following verses and to Patriarchs Prophets c. in the Old Testament 2. Sometimes God spake mediately by divinely inspired men in whom a mind enlightned by the Spirit of God was formed into words an account of such is found every where in Scripture as also of Angels who are his Ministring spirits now God does not speak thus by way of Anthropopathy or Metaphor but truly and properly although in a far different and excellent manner then men do or can think But that speaking of God which belongs to this figure is 1. When the effectual or efficacious decree of the Divine Will about the Creature and the executions thereof is revealed or expressed after the manner of humane speech as Gen. 1.3
and defends them Psal. 31 20. Thou shalt hide them in the secret of thy presence Psal. 64.2 Hide me from the secret Counsel of the Wicked from the insurrection of the workers of iniquity Psal. 91.1 3. He is said to Wipe when he destroys 2 Kings 21.13 a Metaphor taken from Dishes which are VViped or made clean by rubbing with the hands He is said to Wipe away Tears from off their Faces when he Comforts and Rejoyces his People Esa. 25.8 Rev. 7.17 4. He is said To Gird with Strength when he Comforts and Supports as Psal. 18.32 and 30.11 12. 5. He is said to Build when he produces a being by way of Creation Gen. 2.22 And the rib which the Lord God had taken from man Builded he a Woman See Exod. 1.21 2 Sam. 7.11 6. He is said to Bind up Wounds when he spiritually heals men and secures them from mischief Job 5.18 Psal. 147.2 3. Esa. 61.1 Hosea 6.1 Come let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will Bind us up 7. He is said to Open the gates of Heaven when he bestows Divine and Miraculous blessings Psal. 78.22 23 24. Though he had Commanded the Clouds from above and Opened the doors of Heaven and had rained down Maââa upon them to eat and had given them of the Corn of Heaven c. And also when he sends down Rain Deut. 28.12 He is said to Open the door of speech when he affords a fit occasion and saving means to his Ministers of Preaching the Gospel 1 Cor. 16.9 2 Cor. 2.12 Col. 4.3 To Open the door of Faith when he calls and admits men to the Faith and Communion of the Church Acts 14.27 To Open the Heart and Mind when he gives the saving understanding of his word Luke 24.45 Acts 16.14 Psal. 119.129 130. 8. He is said to Hold the right-hand of Cyrus when he gave him a prosperous success in his warlike expedition against Babilon Esa. 45.1 9. He is said to Conclude men in Sin and unbelief when as a most just Judge he declares them obnoxious to sin and therefore liable to Eternal Damnation Rom. 11.32 Gal. 3.22 10. He is said to Try and Prove as Silver is Tryed after the manner of Goldsmiths or others concerned in Mettals when he Purifies and Tryes the Godly with Crosses and Afflictions Psal. 17.3 and 66.10 Zach. 13.9 So when he Purifies and Reforms Doctrines Mal. 3.2 3. Or Destroys such as are obstinately wicked Ezek. 22.18 c. 11. He is said to break with a rod of Iron when he Chastises and Destroys Psal. 2.9 and 3.7 Esa. 38.13 and Lament 3.4 c. 13. He is said to Sift in a sieve when he tryes his People by Calamities and yet preserves them Am. 9.9 and when he scatters or disperses his Enemies like chaff Esa. 30.28 To Sift the Nations with the sieve of Vanity that is they shall be cast on the Earth as through a sieve that so dispersed they should no longer appear He compares the multitude of the Gentiles by whom Jerusalem was to be distressed to dust or chaff which is easily blown away so that little will remain of a great heap 14. He is said to make Bald the Head when he despoiles men of their Ornaments Esa. 3.17 24. for the cheif adorning of Women was in their Hair as 1 Pet. 3.3 15. He is said to Blot out of the Book of Life when men are not accounted in the number of the saved Exod. 32.32 33. Psal. 69.28.29 He is said to Blot out sins when he remits or forgives them Psal. 37.2 3. For the Scripture speaks as if there were an account kept of them in a certain Written Book which because the Messias has made satisfaction are Blotted or crossed out See Col. 2.13 14. 16. He is said to Devour or Swallow when he totally destroys as Exod. 15.7 Esa. 25.8 1 Cor. 15.54 He is to said to make Room or enlarge when he vouchsafes Deliverance from difficulties and troubles Gen. 26.22 Psal. 4.1 2. Psal. 119.31 32. He is said to Direct or make plain the way when he gives a happy issue and conclusion to the endeavours of men as Psal. 5.8 9. Esay 45.2 13. To Lose or Vngird the Loyns when he makes men feeble and unarmed and so uncapable of defence or offence Esa. 45.1 To Pour out his Anger when he Punishes Psal. 79.5 6. Ezek. 9.8 and 20.13 21 33. To Pour out his Spirit when he largely distributes his gifts Joel 3.1 2. Zach. 12.10 Act. 2.17 18 33. Rom. 5.5 Tit. 3.5 6. To make Void Counsel when he disappoints and blasts the purposes of men Jer. 19.7 To Pour out a Blessing when he plentifully distributes his benefits Mal. 3.10 He is said to Hew by the Prophets when he terrifies men by fearful Admonitions and legal Threatnings as Hosea 6.5 and when he spiritually kills them as in the following verses He is said to Stretch out the line of Confusion and the Stones of emptiness when he leaves Kingdoms and Nations to the Desolations of the Enemy Esa. 34.11 This Metaphor is taken from Architects who use lines perpendiculars and little Ropes c. He is said to Bear or carry when he Preserves Sustains Supports and Governs his People as Deut. 1.31 Exod. 19.4 Esa. 46.3 4. Heb. 1.3 He is said to Break the Head when his Wrath falls heavy and destroys men Psal. 110.5 6. Hab. 3.13 He is said to Sling out the Souls of Davids Enemies as out of a Sling 1 Sam. 25.29 that is he will violently take it away as a stone out of a Sling flies with greater force a greater way without further regard of him that throws it The Metaphors is taken from the weapons of David which was a Sling c. On the contrary the Soul of David is said to be Bound up in the bundle of Life denoting Gods Fatherly care of him in securing him from Death which his Enemies designed and preserving him so safe that nothing could be forced away from him He is said to make Way to his Anger when with just Judgments he recompences the unjust stubborness and contumacy of the Wicked Psal. 79.50 He made Way for his Anger he spared not their Souls from Death but gave their Life over to the Pestilence He is said to Weigh the Mountains in Scales and the Hills in a Ballance Esa. 40.12 Which notes with what facility and ease the Lord can sustain and manage the whole Universe even as men do a small pair of Scales The Lord is said to Weigh Spirits Prov. 16.2 by which his most exact knowledge of our Minds and inward frames is noted this metaphor is taken from men who do with a great deal of exactness Weigh things that they may know their value See Prov. 5.21 and 21.2 and 24.12 God is said to
which were the object and scope of desire And Adultery 2 Pet. 2.14 and Compassion as when the Eye is said to pity Deut. 13.8 Esa. 13.18 c. And Hope or Expectation Psal. 119.82 123. and 145.14.15 vid. Gram. Sacr. p. 282. 2. Words are used of Brutes which properly belong to man as Job 12.7 But ask now the Beasts and they shall teach thee and the Fowls of the Air and they shall tell thee or speak to the Earth and it shall teach thee and the Fishes of the Sea shall declare unto thee To ask and speak in this place signifies to meditate search into or contemplate for the teaching telling or narration of Beasts Fowls the Earth and Fishes intimates that they are a real Testimony and Evidence of the wisdom of the Creator What he said ver 2. that he had understanding and skill in what his Friends discoursed of he prosecutes here as if he had said ye have talkt much of the Wisdom and Power of God and that he creates and preserves all things as if they were unknown to me but the very Creatures tacitely inform me of that See Job 9.10 Rom. 1.20 Job 41.29 He the Leviathan or Whale laugheth at the shaking of a spear that is he cares not for it Prov. 30.25 The Ants are a people not strong c. ver 26. The Conies are but a feeble people c. Joel 1.6 For a Nation is come up upon my Land strong and without Number c. The speech here is of Canker Worms Locusts or Caterpillars mentioned ver 4. and which by the same Metaphor are called the great Army of God chap. 2.11.25 By the same reason the multitude of Locusts are represented as an Army Prov. 30.27 Neh. 3.17 Hieron upon Joel 2. thus writes This we saw lately in this Province viz. Palestine For when whole Troops of Locusts came and filled the Air between Heaven and Earth they flew with so great an order by the disposal of God who commanded them so that like square stones placed by the hand of an Artificer in a pavement they kept their places that not one was observed to incline to the other by any transverse or irregular motion This was a great punishment upon enormous sinners which Moses in Gods stead threatens Deut. 28.38 39. and Salomon prays against 1 Kings 8.37 And Pliny himself a Heathen Writer lib. 11. cap. 29. acknowledges the Anger of the Gods by the multitude of these Insects Some with these words of Scripture parallel Virgils words of Bees Lib. 4. Georg. Magnanimosque Duces totiusque ex ordine gentis Mores studia et Populos et praelia dicam And of Ants. It Nigris Campis Agmen praedamque per herbas Convectant calle Angusto pars grandia trudunt Obnixe frumenta Humeris pars agmina Cogunt Castigantque Moras c. lib. 4. Aeneid To this Classe may be referred when the word Son is ascribed to Beasts as Exod. 29.1 Take a young Bullock the Son of a Cow so the Hebrew that is a sucking Calf or one not yet weaned Gen. 49.11 The * Son of an Ass is put for its Colt or Foal Zach. 9.9 A Colt the * Son of Asses that is one of the she Asses according to the Idiotism of which see the Book cited in the Margent By another Reason Rams are called the Sons of Bashan Deut. 32.14 that is fat Rams of the breed of Bashan because that was a good place for Fatning A hand is attributed to a Dog Psal. 22.20 To a Lion and a Bear 1 Sam. 17.37 In general a Hand is ascribed to every Beast Gen. 9 5. In which places power and strength is to be understood especially and more eminently in the last See Gram. Sacr. p. 138. It is said Prov. 30.28 The spider taketh hold with her hands that is with her feet which are on either side so pliable as a mans hand to spin their web and seize upon their prey Junius 3. Some things are spoken of things growing out of the Earth which properly belong to man as Levit. 19.23 And when ye shall come into the Land and shall have planted all manner of Trees for food then ye shall count the fruit thereof as uncircumcised three years shall it be as uncircumcised unto you it shall not be eaten of The meaning is that the fruit of the three first years shall be accounted unclean and rejected as an uncircumcised man was accounted unclean before God and was not to be received among the People And in the fourth year that fruit was to be offered to God as a sign of Thanksgiving ver 24. but the fifth year the common use of it was allowed ver 25. Job 14.7 8 9. Hope Old Age Death the scent of Waters are applyed to the Bough of a Tree which is cut off and buds again and compared to a man once dead cannot return or revive again viz. into this Life which was the scope of Job as chap. 7.7 9 10. and 13.15 16. and 19.25 26 27. Where he evidently declares the Resurrection of the dead to the enjoyment of Everlasting Life Psal. 78.4 Killing and Death is attributed to Plants as he killed so the Hebrew their Vines with Hail and their Sycomores with great Hail Stones Contrary to this is that ãâã ãâã ãâã ãâã ãâã zoopoiesis quickning or living of the seed cast into the Earth by which its budding or growth is noted as in the following verses Ezek. 31.9 Envy or Emulation ver 14. Exalting or Elevation of heart and drinking of Water ver 15. mourning or grief of mind ver 16. Consolation or Comfort are attributed to Trees by a certain Prosopopeia and in a way of comparison of a goodly Tree with the King of Assyria See Hos. 9.6 Joel 1.10 The New Wine is ashamed or blushed that is there is so bad a Vintage or Wine Harvest that it is ashamed because it did not answer the peoples expectation In the same verse languishing or a disease is attributed to Oyl which properly belongs to man Psal. 6.2.3 But metaphorically denotes a spoil and devastation of the fruit of the Earth as Esa. 16.8 c. It is said Habak 3.17 That the labour of the Olive shall lie so the Hebrew when it answers not the desires of men but fails their expectation of much fruit which is also ascribed to New Wine Hos. 9.2 It is said Psal. 58.9 Before your pots can feel the Thorns he shall take them away as with a whirlwind that is before your pots grow hot with a fire of Thorns which were wont to be used for that fire lasts but a little while and will not boyl the Flesh so shall they quickly perish c. 4. Some things are spoken of Inanimate Creatures which properly belong to a living man or more generally to living Creatures As 1. Of Dead men Gen. 4.10 The Voice of thy Brothers bloods cryeth unto me from the ground Here a voice and crying is attributed to
to this Name is the seed of God does as it were cry that is expects Corn and Wine and Oyl and these as it were cry to the Earth that they may receive juice and nourishment from it for their nourishment and increase And the Earth as it were invokes Heaven for Heat Rain Showers Dew Snow Winds and celestial influences And the heavens as it were invokes God the chief cause of all things without whom no second causes can effect or produce any thing and who when he hath a mind to punish can make the Heavens as Brass and the Earth as Iron Deut. 28 2ââ and detain the fructifying Rain Jer. 14.22 But here being gracious and propitious to men he is pleased to hear giving power to Heaven that by Clouds made of collected vapours and by various fructifying ways it should influence the Earth and the Heaven shall hear the Earth by giving Rain and other things needful to make it fruitful And the Earth shall hear the Corn and the Wine and the Oyl and other things growing upon the Earth whilst moistned from Heaven it gives them juice and vigor And these shall hear Jezreel that is they shall answer the prayers or desires of the Godly and so shall Divine blessing be conveyed to them c. Jonah 1.4 But the Lord cast forth a great Wind into the Sea and there was a mighty tempest in the Sea so that the Ship thought to be broken so the Hebrew that is it was like to be broken as if the Ship had a mind Some explain this by a metonymie of the thing containing that is they that were in the Ship thought that they must speedily suffer shipwrack John 3.8 The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth c. A Will and Walking is attributed to the Wind and Ayr to signifie its various wonderful vicissitudes unknown to man upon which Erasmus in his paraphrase excellently says This Ayr by which we are vegetated and whose power and utility we only feel is very subtile and is called a spirit or Wind and this spirit is not restrained at the pleasure of men but is carryed by its own force by which it is known to diffuse it self through all things having a wonderful power over all corporeal things Sometimes giving Life sometimes Death Now calm and silent then more violent sometimes blowing from the East sometimes from the West and sometimes from other different quarters of the World And discovers it self by the effect You hear its voice when you see no Body neither can it be graspt by the hands you feel it present but you see it not coming neither can you tell whither it goes at its departure The New-birth is like it The minds of men by the Spirit of God are carried away and transformed by secret breathings The ineffable power and effect of it is felt but what is done is not discern'd by the Eyes And so they that are born again are not now acted by a humane and carnal Spirit but by the Spirit of God who quickens and moderates all things See Rom. 8.22 To this Classe belong some Nouns and some Verbs 1. NOVNS as when Arrows are called the Sons of the quiver Lam. 3.13 because they lye hid there as a Child in the Womb Psal. 127.3 4. So Sparkles are called sons of burning Coals Job 5.7 for in both places the Hebrew is so A Tongue is ascribed to Fire Esa. 5.24 and Flame because of some similitude betwixt a Tongue and the tapering Flame See Act. 2.3 A Tongue is also attributed to the Sea Josh. 15.2 5. which is to be understood of a Bay in form like a Tongue So the Tongue of the Egyptian Sea Esa. 11.15 is a certain Bay or River c. The oblong wedge which Achan took is called in the Hebrew a Tongue of Gold Josh. 7.21 A Hand is attributed to a Sword Job 5.20 To a Flame of Fire Esa. 47.14 To Hell Hos. 13.14 By which as in our Translation their power is understood The beginning of a parting way is called the Mother and Head of the Way Ezek. 21.21 2. VERBS Bread is said to be gone away when it is spent 1 Sam. 9.7 See Rev. 18.14 A City is said to Cry Esa. 14.31 So is a Stone Habak 2.11 The Hire of Laboarers defrauded Jam. 5.4 which denotes the grievousness of the sin or punishment See Luke 19.40 To Eat is ascribed to consuming Fire Levit 10.2 Job 1.16 Nah. 3.15 To the destroying Sword 2 Sam. 2.26 Esa. 1.20 Jer. 2.30 And to a Land or Region Numb 13.33 Either because being hard it wasted mens strength in tilling or because of the unwholesomeness of the Air. To Heal Cure or Revive is put for repairing decay'd buildings 1 Chron. 11.8 2 Chron. 24.13 Neh. 4.2 1 King 18.30 Healing is put for blessing the Land 2 Chron. 7.14 Psal. 60.3 4. For making the Waters wholsome 2 Kings 2.21 22. Ezek. 47.8 See more examples Gen. 18.10 14. Gen. 23.16 Cant. 5.5 Jer. 23.9 Jer. 5.28 c. 5. Sometimes Kingdoms Provinces and Cities which are as it were incorporate bodies are spoken of as if they were a single person as 1. The People in general as Esa. 1.5 6. expounded ver 7 8 9. Deut. 33.12 Esa. 7.20 and 8.8 and 30.28 Hab. 3.13 2. Of the whole People more specially but less frequently Lam. 3.1 Esa. 7.20 3. Of a whole City the Scripture speaks as of a Woman Esa. 32.9 An evident example of this Prosopopeia you will find Esa. 1. and Lam. 2. See also Esa. 32.11 with ver 9. Hence the people of the Jews are proposed as a faithless and Adulterous Woman Jer. 3.1 3 4. and 4.30 Ezek. chap. 1ââ and 23. By which the conjunction of the Church with God is compared to humane Wedlock God himself is proposed in this Allegory as the Husband the Commonwealth of Israel as the Mother out of which sprung the two Kingdoms of Israel and Juda which are compared with Daughters Ezek. 23.2 There were two women the Daughters of one Mother ver 3. and they committed Whoredoms in Egypt And when they were espoused in a Covenant way to God they most wickedly forsook him and committed frequent Adulteries c. For they are spiritual Adulteries and Whoredoms which Jehovah so often reprehends and detests by his Prophets when joyned with impenitence Exod. 34.15 16. Deut. 31.16 Judg. 2.17 Esa. 1.21 and 57.3 Nah. 3.4 c. Esa. 23.15 16 17. 4. The Name of Mother is attributed to a City 2 Sam. 20.19 By which the Chief or Metropolitan City is understood from whence the rest derive their original and owe subjection to Josh. 17.16 Numb 21.25 Judg. 11.26 2 Sam. 8.1 The whole people of God are called Mother Esa. 50.1 Hos. 2.2 Because it begets or ought to beget spiritual Sons to God Hence 't is translated to the heavenly Jerusalem the New Testament Church Gal. 4.26 5. The Name
87 376. But metaphorically this Name is attributed to Creatures also As 1. To Angels who are endued with more eminent power and more abundant happiness then any other Creatures as Psal. 8.5 Thou hast made him a little lower then Elohim the Angels as the Chald. the 70. Interpreters Pagninus and our Translation render it But we have a most certain interpreter Heb. 2.7 viz. the Apostle who expressely quoting this text says but thou hast made him a little lower ãâã ãâã ãâã ãâã ãâã ti par Angelous than the Angels see ver 9. Where the same is repeated In both places it is spoke of Christ with respect to his state of humiliation an evident specimen is the Angels comforting him in his Agony in the Garden Luke 22.43 So Psal. 86.8 and 97.7 9. where the word Elohim is put for Angels as it expresly appears Heb. 1.6 The meaning is that there is no power so sublime but must be subject to the soveraignty of Christs Kingdom 2. To Men of eminent dignity and his substitutes on Earth by whom God Governs Judges Informs and Helps men as if he had metaphorically call'd them Divine men Gen. 6.2 The Sons of God saw the Daughters of men c. The Chald. renders it Sons of great men or grandees Pagninus the Sons of Princes Brentius in his Comment upon the place thus expounds it The Sons of God are the principal Sons and Heroes of the Patriarchs in whose hands because of the right of primogeniture and other gifts of God the chief authority was lodged and who in Doctrine and example ought to go before others as the Princes and heads of the People as Judges and Princes are in other places of Scripture called Gods But the Daughters of Men were either women of the Families of the Canaanites or without difference any Maids or Women of the common and vulgar sort that you may understand that the Princes who ought to be an honest example for others look to themselves at their pleasure any that they met and liked what ever they were whether Kinswomen or such as were of Affinity to them whether Honest or Dishonest These things were wickedly done for here was a neglect of Consanguinity which the Law of Nature commands contempt of Parents and Superiors and an indulgence of Polygamy or having many wives and rash and causeless Divorces c. Exod. 4 16. He shall be to thee a Mouth and thou shalt be to him a God we translate instead of a Mouth and instead of a God the Chald. renders it for a Prince or Captain that is thou shalt be his chief Magistrate telling him what he shall say to the People So God speaks to Moses Exod. 7.1 See I have made thee a God unto Pharaoh the explication follows ver 2. Thou shalt speak all that I command thee and Aaron thy Brother shall speak unto Pharaoh Moses is called a God because of the Commission or Embassy he had to perform in those wonderful works before Pharaoh So Judges are in the Hebrew called Gods Exod. 21.6 and 22.8 9 28. So 1 Sam. 28.13 That spectrum or apparition in the likeness of Samuel is so called Psal 82.1 He judgeth among the Gods that is among the Judges See ver 6. I have said ye are Gods from which Christ argues John 10.34 35 36. that he was much more the Son of God See Psal. 138.1 4. Psal. 119.46 I will speak of thy Testimony before Kings and be not ashamed which Kings are elsewhere called Gods c. It is also attributed to Idols Exod. 23.24 Esa. 36.18 But 't is by a Metonymie of the Adjunct by which the opinion of men is put for the thing it self as chap. 4. before-going For Idols are really things of no value as Lev. 19.4 Psal. 97.7 Esa. 10.10 and 19.3 Yea no Gods 2 Chron. 13.9 1 Cor. 8.4 an Idol is nothing in the World but they are Worshipped by Idolaters as Gods or at best by them they pretend to Worship God Hence they are called Gods with the addition of another word as Exod. 20.3 Strange Gods Deut. 5.7 Josh. 23.16 Gods besides the Lord Exod. 22.20 Molten Gods Lev. 19.14 New Gods Judg. 5.8 The Greek name of God is ãâã ãâã ãâã ãâã ãâã Theos which is metaphorically ascribed to the Devil 2 Cor. 4.4 The God of this World hath blinded the minds of them which beleive not c. For as the the true God administers the Kingdom of Grace to such as believe in him and is by them religiously Worshipped So Satan infuses his malignity into unbelievers Eph. 2.2 3. who obey his Will Command and Seduction Upon which Erasmus in his Annotations says thus The Devil is not really a God but he is so to them who prefer him before Christ just as to covetous men their Money or Mammon is a God and to their Heirs their Luxury is a God and homo homini Deus a man is a God to a man as the proverb runs And in his paraphrase Whatsoever any person hearkens to obeys or prefers before or more then God makes that his God This name is also attributed to the Belly Phil. 3.19 Whose God is their Belly that is such as account their cheif good and felicity to consist in the satisfaction of the desires of the Flesh and prosperity in this World without suffering any persecution for the sake of Christ. Whatsoever any person puts the chiefest value upon is to him a God if he slights the true God In the New Testament also the Name of God is attributed to Idols Act. 7.43 14.11 by a metonymie as was said of the Name Elohim by the opinion of men as Gal. 4.8 ãâã ãâã ãâã ãâã ãâã me phusei ontes theoi qui natura non sunt Dii who by nature are not Gods but by the depraved imagination of Idolaters 1 Cor. 8.5 ãâã ãâã ãâã ãâã ãâã legomenoi Theoi who are called Gods by Idolatrous men but are not really so And to these that one and true God is opposed ver 6. So much for the Name of God To which metaphor some refer when the Names of God ãâã ãâã ãâã ãâã ãâã Elohim ãâã ãâã ãâã ãâã ãâã Jehovah ãâã ãâã ãâã ãâã ãâã El are added in the room of an Epithet for Divine Chief or most Excellent vid. Gram. Sacr. p. 58. seqq As to the Actions of God the word Creation ãâã ãâã ãâã ãâã ãâã Bara properly signifies to make any thing of nothing which God alone can do But metaphorically it is Translated to the other great works of God as Exod. 34.10 I will do marvels which were not created in the whole Earth c. That is such wonders and so many as never yet were done in the World Numb 16.30 If the Lord will create a Creation so the Hebrew that is if he will afford a New and Unheard of miracle such as was the swallowing up of the Earth which then happened to the seditions See Esa. 45.8 More especially it is
taken for the Restauration and Renovation of men whether in this Life by the Word and Faith or in the future by a clear and beatifical vision of God Psal. 51.10 Create in me a clean Heart the explication and renew a right spirit within me 'T is as well the work of God to create a pure heart that is to convert and regenerate a man cleanse him from sin justifie and save him as 't is to create him The impurity therefore of our hearts can with no humane strength or art be purged away but we have need of the Creators work and the Redeemers vertue and power to make us New Creatures John 1.12 But to as many as received him to them gave he power to become the Sons of God even to them that believe on his Name Psal. 102.18 And the People that shall be created shall praise the Lord that is the Church that shall be restored and gathered by Christ. For this Psalm treats of that and his Kingdom of grace as is alleaged Heb. 1.10 11 12. Esa. 65.18 Be you glad and rejoyce for ever in that which I create For behold I create Jerusalem a rejoyceing and her people a joy That he speaks of the Glory of Christs Kingdom and Church here is evident by the following verses for its restitution and the whole celestial Administration is expressed by the Word Creation to indicate the Omnipotency and most powerful operation of Christ ver 17. There is mention of the Creation of a New Heaven and a New Earth in the same sence which promise shall be most perfectly fulfilled in Eternal Life as Esa. 66.22 and 2 Pet. 3.13 Eph. 2.10 For we are his Workmanship Created in Christ Jesus unto Good works c. that is regenerated and renewed in the Image of God See Psal. 100.3 Esa. 29.23 c. This is that New Creature of whom it is said 2 Cor. 5.17 If any man be in Christ he is a New Creature that is he is renewed by the Holy Spirit to lead a new and Holy Life in the Faith of Christ What is corrupt in man by sin is restor'd and reform'd by Regeneration and Renovation and so the Image in which man was at first created but lost it because of his sin begins to be restored very fitly therefore is the Regeneration and Renovation of a man expressed by the term Creation for God alone is the Author and Cause of both Of Metaphors taken from Angels THE Creatures of God are divided into invisible and visible The invisible are Spirits ãâã ãâã ãâã ãâã ãâã asomatoi without bodies and by them we understand Angels because being in their own nature incorporeal they cannot be seen by humane Eyes The visible are whatsoever things have an existence in this whole universe whether they be simple or mixt bodies There are Good and Bad Angels and from both some though not many metaphors are taken 1. From the good Angels some think that the Ministers of the Gospel are by a metaphor called Angels Judg. 2.1 Hag. 1.13 Mal. 2.7 3.1 Matth. 11.10 Mark 1.2 Luk. 7.27 1 Cor. 11.10 Rev. 1.20 and 2.1 8 12 18. and 3.1 7 14. and hence not improperly imply an analogy from the Holy Angels of God to the Prophets and other Preachers of the Word But the Hebrew word ãâã ãâã ãâã ãâã ãâã Maleac and the Greek ãâã ãâã ãâã ãâã ãâã Angelos being an indifferent and common noun denoting any Messenger or Legate it is better to understand that term properly because Ministers of the Gospel are really and not metaphorically Gods Ministers Exod. 28.14 The King of Tyrus is called by a metaphor the annointed ãâã ãâã ãâã ãâã ãâã cherub by which term Angels are called Gen. 3.24 and Ezek. 28.14 The covering cherub As if God had said as Angels amongst created things are by Nature and Ministry Commissioned by me for the protection of men so thou King of Tyrus didst in thine own conceit and fancy Judge thy self This metaphor alludes to Gen. 3.24 As Junius and Tremellius in their notes say This is a most elegant description of that Royal Majesty by comparing it to that Cherub which was placed by God in the Garden of Eden Gen. 3.24 For as an Angel was appointed to keep that Garden and arm'd with that flaming Sword which turned every way it was a terror to all so thou King of Tyrus since the Kingdom became thine didst fancy thy self to equal the Angels of God in Glory Some think it has respect to those Angelical figures placed in the Sanctuary Exod. 25.20 covering the Mercy Seat Riding upon a cherub is attributed to God Psal. 18.10 2 Sam. 22.11 When the speech is of Winds Storms Clouds and Tempests to which this name is ascribed by reason of their vehement swiftness and dreadful effects The Chald. renders it And he is revealed in his Magnificence upon most swift Cherubs and he is led in strength upon the Wings of the Wind. 2. As to what respects evil Angels or Devils Christ calls Peter Satan when he would disswade him from suffering Matth. 16.23 Mark 8.33 Get thee behind me Satan Some take this as a Noun appellative and so ãâã ãâã ãâã ãâã ãâã Satan signifies any adversary as if Christ had said Give over to contradict the Will of my Father 't is thy part to follow not to go before Now thou gainsayest studying to hinder what will save mankind what the Father will have done and what becomes me to do Thou desirest to be a partaker of the Kingdom and yet thou hinderest me that am hastning willingly to the Cross whereby it is to be purchased where you see me go viz. the Kingdom of Heaven there you ought also to bend your course Thou dost not yet savour of God but led by humane affections resist the Divine Will Hinder me not therefore thou unprofitable monitor but follow behind me and rather act the part of a Disciple then a Master But because our Saviour uses not the Greek ãâã ãâã ãâã ãâã ãâã antikeimenos or ãâã ãâã ãâã ãâã ãâã antidikos which signifies an adversary or opposer but the Hebrew or Syriack Satan by which always the Devil is understood in the New Testament and Christ uses the same phrase to the Devil Luke 4.8 it is more rightly said that Christ calls Peter Satan by a metaphor because in his opposition he acted the Devils part in giving Satanical Counsel directly contrary to the Will of God From whence Luther fairly infers this maxime that whatsoever Peter with the universal Colledge of Apostles speaks from his own sence in Divine matters and not by Divine Authority and Revelation as ver 16.17 18. is to be accounted Diabolical and Opposite to Christ See 1 Cor. 3.11 16.22 Gal. 1.8 9. 2 Pet. 1.19 20. c. And then he adds That Christ in this passage with Peter and his Apostles prefigured the future History of his whole Church to wit that there should be some true confessors of Christ viz.
Good Bishops and Martyrs who should confess and Preach Christ the Son of the Living God purely by the example of Peter speaking from the Revelation of the Father But because the same Peter and the Apostles a little after savour of the Flesh yea and as Christ says become Satans it signifies that after the Successors of the Apostles and good Bishops there would come Devilish Bishops And that at length he that would usurp the title of Peters sole and only Successor should follow Satan as his Father for Revelation and would seek not the Kingdom of God but of the World Which Prophesie we see most palpably and horribly fulfilled so far Luther John 6.70 Christ calls Judas Iscariot a Devil because he was like him in Lies and Treachery and so signally malicious that the Scripture says he was of the Devil John 8.44 1 John 3.8 And the Son of the Devil Act. 13.10 Metaphors taken from Heaven COrporeal or Bodily Creatures according to their Physical distinction are either simple or mixt and compounded The simple are Heaven and the Elements or the Ethereal and Elementary Region of the World Heaven properly signifies that outermost celestial body that incloses or compasses the Elements and is the receptacle of the Stars and Constellations Gen. 1.8 14 c. Gen. 15.5 Psal. 8.3 and 19.1.5 Esa. 14.13 Also the Airy Region which is above us and this either in conjunction with the Ethereal or Starry Heaven Gen. 1.6 7 8 9. where by the mention of the waters being gathered together in one place under the Heavens is intimated that also to be a Heaven which is next and immediately above them which is the lower Region of the Air or separately from it and so only the Air Lev. 26.19 Deut. 28.23 1 King 8.35 2 Chron. 7.13 Job 1.16 2.12 Psal. 8 8. Matth. 6.26 Luke 9.54 12.56 But metaphorically Heaven is taken 1. For Divine Glory and infinite Majesty which is called ãâã ãâã ãâã ãâã ãâã phos aprositon light inaccessible or which none can approach to 1 Tim. 6.16 By reason of similitude from the greatness splendor beauty and elegancy of Heaven to which we may refer the words of Bonaventure Corpus quod est sursum dicitur Caelum c. The Body which is above is called Heaven because it is capacious secret and quiet and because this threefold propriety is found in the celsitude of the Divinity it is therefore called Heaven it is capacious in the immensity of Power secret in the depth of knowledge and quiet in the tranquility of delight This is superior to all Heavens not by situation but dignity and greater than every Heaven not by extension but from his own immensity by which he is beyond all but not excluded c. So it is taken when God is said to dwell in Heaven Psal. 2.4 1 King 8.39.43 c. So Deut. 26.15 Look down from thy Holy Habitation from Heaven and bless thy people c. So it is said of Christ that he came down from Heaven John 3.13 6.33 50 51. 1 Cor. 15.47 That is he went forth from that inaccessible Light of Divine Majesty and manifested himself in the Flesh. And the same Throne of Majesty is in the Heavens Heb. 8.1 and 1.3 to which Christ as God-man in his state of exaltation went See John 17.5 Heb. 7.26 Made higher then the Heavens Eph. 4.10 Ascended up far above all Heavens that he might fill all things See Psal. 8.1 2. and 108.5 c. By which places not so much the hight of the place as the sublimity of the Divine Majesty is expressed 2. Heaven is metaphorically taken for the spiritual Kingdom of God and that state of happiness wherein he manifests and communicates himself to Angels and Men And that is 1. Of Grace viz. The gathering and gracious Government of the Church Militant in this Life to which belongs the appellation of the Kingdom of Heaven oftentimes attributed to the Church Matth. 13.11 24 31 33. and 20.1 and 22.1 c. So when it is said to plant a Heaven Esa. 51.16 and to create a New Heaven Esa. 65.17 By which phrases the Restauration of the Church by Christ is noted which is begun in this Life and compleated in Eternity 2. Pet. 3.13 The Reason of the Comparison is because as the natural Heaven is very far distant from the Earth so the ways of God in ruling his Church and giving blessedness to believers do exceedingly surpass the manner of Earthly Administrations Esa. 55.9 And as in the natural Heaven all things are in the exactest order full of Light and radiance So God in his Church is the God of order and peace 1 Cor. 14.33 Leading Teaching and saving his people by a most convenient order of mediums and that by the Light of his saving Word 2. Of Glory viz. The Eternal and unspeakable felicity of Angels and Holy men in the beholding and perfect fruition of the glorious God To which belong those phrases Matth. 18.10 Their Angels in Heaven behold the face of my Father the speech is of the Angels appointed as keepers of the little ones By which it appears that the Angels though acting on Earth for the good of Christians are nevertheless really in Heaven that is in a celestial state of blessedness Matth. 6.20 Treasures are said to be laid up in Heaven Luke 8.22 To have treasures in Heaven Phil. 3.20 To have our Conversation in Heaven By which phrases Faith and Christian Hope aspiring and tending to Eternal blessedness is to be understood From this Heaven Satan is said to fall like Lightning Luke 10.18 Satan says Illyricus fell not from a place but from his degrees of dignity to wit from the favour of God and spiritual Blessedness into the greatest wickedness punishments and eternal and spiritual calamities Of the scope of these words of Christ Erasmus says thus Jesus that he might fortifie their Mines against that disease of vain glory which even the Saints are sometimes tainted with proposes the example of Lucifer to them who for his pride was suddenly cast down from so great felicity I saw says he Satan falling from Heaven like Lightning His dignity in Heaven was very eminent and yet for the swelling pride of his mind is flung from the highest glory to the lowest wretchedness how much more ought you to beware of pride who carry a mortal body about you obnoxious to all perils But others understand this of the power and efficacy of Christ which by the Preaching of the Apostles he put forth to which Satan against his Will was forced to give way and was as it were cast down from the height of that power which he exercised over men In Heaven we are also to consider the Ornaments of it as the luminaries as they are called Gen. 1.14 The Sun Moon and Stars which are the Organs of Light The Sun and Moon constantly shining do metaphorically denote eternal blessedness in Heaven Thy Sun shall no more go down
Its Adjuncts or Qualities 4. It s Operations or Actions 1. As to what concerns the first in Waters two things are especially remarkable viz. First Their Plenty Multitude and Depth in which respect they are oftentimes prejudicial and hurtful Secondly Their Profit and Usefulness So that the metaphors deduced from Water signifie sometimes good and sometimes hurt or evil In the latter sence 1. It signifies a strong and numerous People especially such as invade a Country in an hostile manner ravaging and spoiling it Esa. 8.7 Behold the Lord bringeth up upon them the Waters of the River strong and many The Chald. An host of many people like a rapid and strong River The interpretation follows even the King of Assyria and all his power The Allegory is continued And he shall come up over all his channels and go over all his banks ver 8. And he shall pass through all Judah he shall overflow and go over he shall reach even to the neck that is the King of Assyria with his numerous Armies like swelling and strong waters shall over-run and destroy all first the land of Israel and afterwards the Land of Judah in which those waters are said to overflow even to the Neck that is even to Jerusalem wherein was the head of the Kingdom by a Prosopopoeia whereby a Kingdom is compared to a humane body c. Jer. 47.2 Thus saith the Lord Behold waters shall arise up out of the North and shall be an overflowing flood and shall overflow the Land and the fulness thereof Chald. Behold a people shall come from the North and shall be as a strong flood and shall prey upon the Earth The Hosts of the Babylonians are meant See Esa. 17.12 13. Ezek 26.3 19. Where an Hostile people are expresly compared with Water Also Rev. 17.1 15. The Vision of a multitude of waters signifies many people 2. It denotes any great Calamities and Tribulations 2 Sam. 22.17 Psal. 18.16 and 32.6 and 66.12 and 124.4 5. and 144.7 Esa. 28.17 and 43.2 Lam. 3.54 We are also to note that the most bitter and exquisite passions of our Saviour are metaphorically compared to Deep and overflowing Waters Psal. 69.2 3 14 15. See Psal. 40.2 See also Psal. 73.10 Some by the Waters of a full Cup would have the same thing understood but the usual exposition is that it rather gives a description of the wicked who enjoy Prosperity and Plenty And this leads us to the acceptation of water wherein it signifies good in which as in the foregoing particular we must consider it 1. As it refers to Men. 2. To things themselves 1. Water metaphorically signifies posterity which is propagated from its own stock or head as water flows from a Fountain Num. 24 7. He shall pour the water out of his Buckets that is God shall so bless the people of Israel represented by Jacob that they shall have a numerous off-spring and increase into a great posterity Another metaphor taken from water follows And his Seed shall be in many waters which the Chaldee expounds of peoples according to the above signication thus he paraphrases a King shall spring up who shall be magnifyed by his Sons and he shall rule over many people But R. Salomo says that this signifies prosperity as Seed increases best that 's sown besides the waters To this sence we are to refer Esa. 48.1 Hear ye this O house of Jacob called by the Name of Israel and are come forth out of the waters of Judah that is such as are descended of Jacob and Judah as from a Fountain as Deut. 33.28 and Psal. 68.26 2. By the metaphor of waters the blessings of God and our Saviour are often noted as in the chapter of an Anthropopathy 2. The Subjects or things containing Waters are various The chief is the Sea which for the plenty of waters the violence or impetuosity of its VVaves and Storms metaphorically denotes a multitude of Enemies Jer. 51.4 The Sea is come up upon Babylon She is covered with the multitude of the waves thereof Chald. The King with his numerous Hosts in plenty like the Sea came up against Babylon So it is to be understood Psal. 65.7 and 89.9 and 93.3 4. See also Esa. 17.12 13. and 57.20 Jer. 6 23. and 50.42 Where there is an expresse comparison When our iniquities are said to be cast into the depths of the Sea Micah 7.19 It signifies a total remission and utter oblivion of them Waves of the Sea denote Calamities and Punishments because they rush upon us and are noxious as the Waves are troublesome to Ships and Seamen Psal. 42.7 and 88.7 To which that phrase Lam. 1.20 and 2.11 Relates Psal. 3. Esa. 57.24 Jude ver 14. Raging Waves of the Sea foaming out their own shame This is spoke of unquiet untamed vagabonds or impetuous violent men who possessed with a spirit of giddiness by false Doctrine and wicked lives disturb the Church and raise scandals A Metaphor taken from a turbulent and frothing Sea See the express similitude Esa. 57.20 21. To which place the Apostle seems to have respect Fluctuating or being tossed to and fro Eph. 4.14 is attributed to men unstable in the profession of Christianity See Jam. 1.6 A Stream ãâã ãâã ãâã ãâã ãâã Nachal which runs in a Valley which is also denoted by the same Hebrew word and suddenly increases in tempestuous Rainy weather and brings not only terror but loss and dammage to men and other Creatures metaphorically signifies great Afflictions Terrors and Dangers Psal. 18.4 The flouds of Belial terrifyed me Chald. The multitude of oppressors made me afraid Junius and Tremellius The flouds of wicked men affrighting me he compares the persecutions and violence of the wicked who would prosecute him even unto Death to flouds which violently and ere we are aware break upon us Musculus upon the place This flood of the wicked rightly agrees with the valley of Kidron that is the Kingdom of darkness Psal. 110.7 He shall drink of the Brook in the way This is diversly expounded but most fitly of the passion of our Saviour Christ which is elsewhere compared to Drinking for the drinking of his Cup is in this place called a drinking of the Brook in the way By the Brook or Torrent the multitude and bitterness of Christs sufferings are noted and also their Shortness For these torrents or streams quickly pass away because they have not their source from a lasting Fountain but from showers and snow And therefore it is added therefore shall he lift up the head that is he shall be gloriously delivered from Death and Passion or Suffering and shall most eminently triumph in the Resurrection And the Prophet says that Christ should drink in the way by which the course of this Earthly Life is signified which is called the day of the Flesh Heb. 5.7 Elias when banished and persecuted and dwelling in a Desart drank of the Brook by the Command of God 1 Kings
like chap. 10.11 is said of the mouth of a just or Righteous man And chap. 14.27 Of the fear of the Lord Whence it is manifest that this is to be understood of the Preaching of the saving Word of God by just and wise men that is Believers The Word of Christ the Saviour is called a Fountain and Spring Esa. 12.3 where the word is in the plural Number to denote abundance Zach. 13.1 Joel 3.23 With respect to this saving word the Church of Christ is called A Fountain of Gardens a Well of living waters and Streams from Lebanon Cant. 4.15 Chald. the words of the Law are compared to a Well of Living Waters This Fountain is only in the Church of Christ and therefore this Name is also attributed to it and it is also called a spring shut up or locked a Fountain sealed ver 12. Because it is sealed and kept by the Holy Spirit through the Word to eternal Salvation 2 Cor. 1.22 Eph. 1.13 and that in a manner utterly unknown to all humane sence and reason Peter calls False Teachers Wells without waters 2 Pet. 2.17 that is such as make a specious shew of Divine Truth but really have no Grace or heavenly Doctrine God is called the Fountain of Life but of that we have treated in the chapter of an Anthropopathy That Life eternal is called Fountains and Springs of Living waters is plain from Esa. 49.10 Rev. 7.17 and 21.6 c. More especially the Fountain or water of Siloah is memorable Esa. 8.6 which is called the Dragon or Serpents Well Neh. 2.13 From its slow stream and windings like a Serpent whose stream made a Pool Neh. 3.15 called ãâã ãâã ãâã ãâã ãâã The Pool of Siloah John 9.11 From this Well a Metaphor is taken Esa. 8.6 Forasmuch as this people despiseth the waters of Shiloah that go softly c. By which some understand divine promises given to the Jewish People of a sure defence and protection against their Enemies in which the Jews having no confidence or acquiescence betake themselves to the protection of forreign Arms. Others by the waters of Siloah understand the Kingdom of Sion instituted or appointed by God which was but small and weak in comparison of the Kingdoms of Syria and Israel as the Fountain glided with an easie and silent current The Chald. For asmuch as this people despise the Kingdom of the house of David leading them quietly as Siloah flows quietly c. Of this Fountain Jerome in his Comment says that Siloah is a Fountain at the bottom of the Hill Sion which bubbles out not with continual springs but at uncertain hours and days passing through the concaves of the Earth and Dens of hard stone with much noise we especially that dwell in this Province cannot doubt The Fountain Siloah by another name is called ãâã ãâã ãâã ãâã ãâã Gichon 1 Kings 1.33.38 as appears by the Chald. paraphr upon the place which turns it ãâã ãâã ãâã ãâã ãâã Siloah It is called Gichon from breaking or bursting out hence called a Brook overflowing 2 Chron. 32.4 it is also observable that Solomon Davids Son was anointed King of Israel by this Fountain so that there is reason for the allusion that by this Well is meant the Kingdom of the house of David Brentius upon the place says metaphor â hujus fontis familiam Davidis intelligit idquè admodum aptè Nam Siloah c. By the Metaphor of this Fountain he understands the Family of David and that in a manner aptly for Siloah though it comes with a great sound yet it flows not always but at certain days and hours And when it bubbles forth it overflows not the whole Land it destroies not the Fields but keeps it self in the Concaves or hollow places of the Earth without danger to any but flows almost hiddenly So is the family of David which for the Government of the Kingdom of Juda was sanctified by God And although there be a great unlikeness between the Kings of Judah one being more merciful more clement and more godly then another yet they were tolerable Kings neither were they hitherto over grievous to the people but behav'd themselves in the administration of the Government modestly and temperately Yet the common people in Cities and Country desirous of novelty would rather have strange Kings though Enemiss then the poor Family of David which was ordained by God himself to rule that people c. It appears in that VVar that some would willingly be disingaged from danger and others resolved to repell it any way but the Commonalty especially the Husbandmen of Juda would have the Family of David dethron'd and that the King of Israel or the King of Syria should Rule c. Against these Esaiah sharply inveighs and Prophesies that the time will come that because they would not be contented to live with satisfaction under the peaceable Raign of their own Kings they should be exposed to endure the storms and bear the scourge of tyrannical great and turbulent Enemies To this interpretation R. Kimchi Vatablus and Jerome agree A VVell is sometimes taken in good sence as Prov. 5.15 16 17 18. Drink waters out of thine own Cistern and running water out of thine own well Let thy Fountains be dispersed abroad and Rivers of waters in the streets let them be to thee only so the Hebrew and not to strangers with thee let thy Fountain be blessed This continued metaphor respects VVedlock and its lawful familiarity Aben Ezra thus expounds it The sence is that we must keep to our own proper wife and to no other besides her and by Fountains dispersed abroad a multitude of Children is noted Munsterus the Hebrews expound it forsake a stranger and adhere to thy own VVife then shall thy Fountains multiply abroad that is thy Children with honour shall appear in publick For they shall be thine own whereas if thou goest to another thy Children will be bastards c. Others expound this text of two Doctrines proposed to a pious man First That he should make good use of his proper goods and by the blessings of God will augment them ver 15 16 17 18. Secondly That he should live chastly and continently with his own VVife and abstain from others ver 18 19 c. Franzius says Drink water out of thy own Cistern c. that is keep thy Goods for thy self and thine and to heââp objects of Charity but do not consume them upon whores c. A VVell is sometimes taken in a bad sence as great perils and mischief Psal. 55.23 And thou O Lord shall bring them into the VVell so the Hebrew of destruction The Chald. into a deep Hell Psal. 69.16 Let not the well so the Hebrew shut its mouth upon me Chald. Hell Christ speaks there of his most bitter passion Jer. 2 13. Broken Cisterns that will hold no water out of which fractions the water goes out as it comes in sailing the expectation of men
and punishment or afflictions c. See examples Job 30.16 Lam. 2.11 12. Psal. 22.14 15.73.2 Ezek. 16.15 Sometimes it is taken in a good sence sometimes of God sometimes of Man Of God as when he is said to pour out his spirit and his grace when he plentifully bestows the gift of the Holy Ghost upon Believers and exhibits his grace Esa. 32.15.44.3 Joel 3.1 Zach. 12.10 Act. 2.17 33. Rom. 5.5 Tit. 3.6 See Psal. 45.3 1 Sam. 1.15 Psal. 62.8 9. Lam. 2.19 Job 3.24 To Wash and make clean which is wont to be done with water is often translated to signifie the Justification of sinful man before God and his sanctification and Renovation To be washed from sin as from most fordid filth is to obtain remission of sins through the Mediator Christ Psal. 51.8 9. Esa. 4.4 Ezek. 16.4 9. 36.25 Act. 22.16 1 Cor. 6.11 Heb. 10.22 Rev. 1.5.7.14 Or that which is always joyned with the antecedent benefit of God to abstain from sin and practise Holiness and purity of Life Job 9 30. Psal. 26.6 Psal. 73.13 Prov. 30.12 Esa. 1.16 Jer. 4.14 Jam. 4.8 c. Of Metaphors taken from the Earth IN the Globe of the Earth two things are to be considered which afford as many metaphorical acceptations 1. That it is opposite to Heaven with respect to quantity and qualities Hence as Heaven denotes the spiritual Kingdom of God and the state of eternal felicity so on the contrary the Earth denotes the state of Corruption and Sin in which man after the fall was involved John 3.31 ãâã ãâã ãâã ãâã ãâã he that is of the Earth is of the Earth and speaketh of the Earth A very fair Antanaclasis The first phrase of the Earth is properly taken and denotes an Earthly original that is to be begotten by a natural man in a natural way to which is opposed that Christ is ãâã ãâã ãâã ãâã ãâã come from above and from heaven See 1 Cor. 15.47 The second phrase of the Earth metaphorically taken is to be carnally wise ignorant of Divine things lost in sin and an absolute stranger to heaven and the spiritual Kingdom of God which elsewhere is phras'd ãâã ãâã ãâã ãâã ãâã to mind that is only taken care for Earthly things Phil. 3.19 ãâã ãâã ãâã ãâã ãâã to take care for those things which are of the Flesh Rom. 8.5 See John 3.6 1 Cor. 2.14 To which in this place of John viz. 3.31 is opposed that Christ ãâã ãâã ãâã ãâã ãâã is above all that is the heavenly Lord and most Holy God void of all imperfection and worldly spot The last phrase to speak of the Earth is conformable to the first and is to speak those things which are contrary to the Kingdom of God erroneous and lying See 1 John 4.3 5. To which is opposed that Christ testifies that which he saw and heard and speaks the words of God which whosoever receives he Seals or Witnesses that God is true the like opposition Christ uses speaking to the carnal Jews John 8.23 2. Because the Earth affords men Houses and convenient Habitations in that respect Eternal Life and the heaven of the blessed is called a new Earth or Land Esa. 65.17.22 2 Pet. 3.13 Rev. 21.1 Because in it are those many Mansions which are provided by Christ for Believers John 14.2 In this sence some of the Fathers expound Matth. 5.5 Blessed are the meek for they shall inherit the Earth But this may be fitly interpreted of the Earth on which we dwell For this sentence seems to be borrowed from Psal. 37.11 The meek shall inherit the Earth and shall delight themselves in the abundance of peace The meaning may be they who do violence to none and when injur'd easily forgive who choose rather to lose their right then vexatiously to wrangle or contend who value Concord and Tranquillity of mind before great Estates to whom a quiet Poverty is more welcom then brawling Riches these I say will truly and with a mind full of tranquillity inhabit and possess this Earth and in it will enjoy the grace and blessing of God to them and their posterity whilst the Goods of the wicked are by divine Vengeance scatter'd as it were into the light Winds so that these viz. the meek are the true possessors of the Land and as it were the props or pillars that conserve it whereas the wicked together with the Devils are but possessors of a bad Faith and unjust Ravishers for whose malice every Creature groans and does as it were tacitly implore Deliverance of the great Creator Rom. 8.20 21 22. c. So much in general now we shall briefly shew what Metaphors are taken from the several parts of the Earth As 1. A Mountain or Hill being a more high and elevated part of the Earth metaphorically denotes 1. Heaven the habitation of God so called by an Anthropopathy as he is elsewhere said to dwell in the highest Psal. 3.5 I cryed unto the Lord with my voice and he heard me out of his Holy Hill that is from Heaven As if he had said I am cast out from the place of the Terrestrial Sanctuary appointed in Jerusalem but there is yet an open access to the Holy Hill of God his heavenly habitation where my Prayers shall be heard and shall implore the wished help against those rebellious and stubborn Enemies So Psal. 99.9 Psal. 121.1 and 123.1 and 15.1 18.8 2 Sam. 22.8 2. Kingdoms and Empires which like Mountains have a preheminence in the World Psal. 30.7 Lord by thy favour thou hast made my Mountain to stand strong that is thou hast given my Kingdom strength and tranquility Psal. 76.4 Thou art more glorious and excellent than the Mountains of prey that is the Kingdoms of the wicked who unjustly plunder and prey upon the World Jer. 51.25 Behold I am against thee O destroying Mountain saith the Lord c. Illyricus So he calls Babylon although it was situate in a plain because of the loftiness of its Dignity and Power by which as a very high Mountain it hung over other Cities and People But others think that by the vast circuit and thickness of its Walls it rise like a Mountain for Herodotus Strabo Pliny and Diodorus Siculus affirm that the Walls of Babylon were 50 Cubits thick and 200 Royal Cubits high And that which is added in the same place that Babylon should be made a burning Mountain is to be understood of the rubbish and ruinous heap which was left like a Mountain after the burning of that great City Hab. 3.6 The Everlasting Mountains were scattered and the perpetual Hills did bow that is the Kingdoms of the peoples were suddenly shaken and overthrown He speaks of the blessing of God which expelled the Canaanites and distributed their Lands to his people by his Ministers Moses and Joshua See Exod. 15.14 c. 3. Any proud Enemies of the Kingdom of God Esa. 2.14 The day of the Anger of the Lord upon all the High
but mourning and all evil to its adorers So much of simple bodies and what bears Analogy with them Of Compound we will treat in the following Chapters CHAP. XI Of Metaphors taken from Minerals Plants and Living Creatures COmpound Bodies according to the Physical distinction are either Inanimate or Animate Inanimate are Mettals Stones and Concrete Juices as Salt Animate are either Vegetative Sensitive or Rational Of the first kind are Plants or Things growing out of the Earth Of the second kind Brutes Of the third kind Men and Women Of which distinctly and in Order Metaphors taken from Inanimate Bodies GOLD metaphorically signifies quoad Naturalia as it respects Naturals 1. A clear and shining liquor like Gold viz. Pure Oyl Zach. 4.12 2. Serenity of Sky when it is of a yellowish red Job 37.22 Fair weather cometh out of the North in the Hebrew 'tis Gold cometh out of the North that is as Schindler says a clear Air without Clouds or a wind pure as Gold and purifying the Air making it as pure as Gold The North Wind hence called by Homer ãâã ãâã ãâã ãâã ãâã the causer of serenity The Septuagint rendred it ãâã ãâã ãâã ãâã ãâã Clouds shining like Gold As it respects Spirituals Gold signifies the pure Doctrine of the Gospel as Silver and precious Stones do 1. Cor. 3.12 Also the Grace and benefits of Christ our Saviour or which is the same thing true Wisdom received by the Word of Christ Rev. 3.18 and even Life Eternal Rev. 21.18 Silver is taken or put for an excellent or very fair thing whence the Word of God is said to be as Silver tryed in a Furnace of Earth purifyed seven times Psal. 12.6 where respect is had to its great purity Hence our Saviour is said Mal. 3.3 To be a Refiner and purifyer of Gold and Silver that is to institute a repurgation of his heavenly Doctrine The phrase in Esa. 1 22. Thy Silver is become dross denotes corrupt doctrine and a depraved Life The rebellious people of the Jews are called Reprobate Silver as if it were said overmuch corrupt and therefore good for nothing but to be reprobated or cast away The Excrements of Silver as Dross Tin and Lead denote Idolaters wicked and reprobate people Esa. 1.25 See Psal. 119.119 Prov. 25.4 5. Ezek 22.18 and the following verses ãâã ãâã ãâã ãâã ãâã a fragment or by a Syllepsis fragments Esa. 1.28 are called the particles or refuse of that dross with which the Prophet compares the wicked because like that not to be healed c. Brass and Iron denote hardness and solidity Deut. 28.23 Esa. 48.4 Jer. 1.18 Mich. 4.13 Iron also denotes great Troubles and Crosses if a Furnace which because of the Fire it contains is a symbol of Calamity be added Deut. 4.20 1 Kings 8.51 The like is to be understood if it be added to a Yoke as Deut. 28.48 And to a Rod Psal. 2.9 each of which by themselves signifie Affliction There is an obscurer place Jer. 15.12 Shall Iron break the Northern Iron and the Steel or Brass which some expound that the Northern Enemy viz. The Assyrian Army was plainly invincible Others on the contrary that there would assuredly come another Enemy who should break and chastise the Assyrians to wit the Persians c. Vatablus chooses the former fence by the first Iron understanding the Jews He compares says he the strength of the Jews to pure Iron and the strength of the Chaldeans to Iron which is mixt with much steel and therefore stronger As if he had said shall the Jewish Iron Sword break the Chaldean well temper'd with Iron and Steel No Iron and Brass he calls Iron mixt with Brass that is Steel Junius and Tremellius take it as a confirmation of the foregoing promise ver 11. which God made by the Prophet that he would defend them from the hostility of the Chaldeans and would make them to intreat them well and therefore they expound the first Iron the Chaldeans and the latter Iron and Brass that is Steel from the North or Chalybes for there were a people of that Name in the Northern parts of Pontus from which Chalybes or Steel took its Name as Virgil in the 2 Book of his Georgicks and Strabo in his 12th Book of Geography Witness Jehovah himself as if he viz. Jehovah had said these are Iron but I who interpose or come to releive thee am a Wall of Steel to thee therefore you have no cause to fear that you should be broken by those Enemies It is said Esa. 60.17 For Brass I will bring Gold and for Iron will bring Silver and for Wood Brass and for Stones Iron which signifies the restauration or Redemption of Mankind and the Change of the legal into an Evangelical dispensation by the Messiah A Stone if transfer'd to a Man sometimes denotes a great stupidity of mind 1 Sam. 25.37 Sometimes hardness of heart and the state of the sinner before Conversion to God Ezek. 11.19 and 36.26 To which the Contrary is that such as are converted and believe are called living Stones 1 Pet. 2.5 With respect to Christ who is called the precious and elect Stone upon which they are spiritually built Eph. 2.20 21 22. c. This Word Stone is also used in a good sence Gen. 49.24 But his Bow abode in strength and the Arms of his hands were made strong by the hands of the mighty God of Jacob from thence is the Shepherd the Stone of Israel that is Joseph stood and was sent by the most powerful God to feed Israel and his Family as a Pastor and to prop them as a Stone to wit when he supplyed and preserv'd his Fathers whole house from Egypt Some think that this man of God did Prophesie of times to come and that by Pastors we should understand Prophets and by a Stone eminent Kings and Princes that were to come of the Family of Joseph among the People of Israel which people they were to lead forth and teach and to support them as a Rock or a Foundation Stone supports the Building It is said Zach. 12.3 That Jerusalem will be made a stone of burden for all people upon which words Jerome notes Formerly in little Villages Little Towns and little Castles they were wont to place round Stones of great weight which the youth for exercise sake were wont to strive who could lift them highest some could lift only to their Knees some to their Navels some to their Shoulders and Head some that made an ostentation of their strength with erected hands threw them over their heads c. Hence the Prophet alludes say they that if any Nations will adventure to assault the Church to remove it from its place and toss it at their pleasure they shall sink under their burden and be even crusht to pieces even by the power and strength of the chief Corner-stone of the Church Luke 20.17 18. From Quarries of stone an elegant Metaphor is taken
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
Esther 1.8 Psal. 8.2 Out of the mouths of Babes and Sucklings hast thou founded so the Hebrew strength c. 3. It s Order because it is the first thing in a building and the last in the destroying of an House Hence it is put for beginning with respect to time Isa. 7.9 and for the very extreme or end in the destruction or utter rooting out of the People Psal. 137.7 A Wall is transferr'd to a humane Body Jer. 4.19 I am pained at the walls of my heart so the Hebrew that is my Bowels and sides which environ or encompass my heart in which places such as are troubled with an hypocondriach disease are much pained c. Acts 23.3 Paul calls the Chief Priest whited wall that is an Hypocrite and vain speaker who bragg'd of the Dignity and title of his Office whose outward Appearance was gaudy and splendid bespeaking much sanctity whereas within he was full of Impiety and Uncleanness See Matth. 23.27 It seems this kind of wall which he alludes to was made of Mud that is a slight wall of untempered Mortar as Ezek. 13.10 which had no solid or durable substance in the inside but were curiously whited with Lime on the outside Eph. 2.14 ãâã ãâã ãâã ãâã ãâã intergerinus paries the middle wall of partition denotes the Mosaical Law which like a Partition divided the Jews from the Gentiles which being now taken away they are all one in Christ. A Wall in a Metaphor is a Symbol of strength and defence 1 Sam. 25.16 Psal. 18.29 Isa. 26.1 Jer. 1.18 and 15.20 A hedge denotes also Defence Ezek. 13.5.22.30 Jer. 5.1 Psal. 106.23 30. A Step or Stair or degree ãâã ãâã ãâã ãâã ãâã is put for increase of spiritual gifts 1 Tim. 3.13 See Matth. 13.12 a Pillar Metaphorically signifies things like it whether with respect to figure and shape Exod. 13.21 22. Judg. 20.40 Rev. 10.1 or use for it is firm and bears great Weight and therefore denotes firmness constancy and lastingness Prov. 9.1 Jer. 1.18 Job 9.6 and 26.11 1 Tim. 3.5 Rev. 3.12 dignity and preheminence in the Church Gal. 2.9 the Common-wealth Psal. 75.4 A Corner denotes extremity because it is the extreme part of the Building as 1. The extremes of the earth Exod. 27.9 Num. 34.3 Neh. 9.22 Jer. 9.26 Deut. 32.26 2. Of a field and Country Lev. 19.19 Num. 24.17 where the Chaldee and Septuagint understand Princes 3. Of the head as the Forehead and Temples Lev. 13.41 and 19.27 The outward Corner of a house signifies a Prince or Grandee Judges 20.2 1 Sam. 14.38 Isa 19.13 Hence Christ is called a Corner-stone Psal. 118.22 Expounded Eph. 2.15 16 17 20. A Nail signifies one fixt for common good Isa. 22.23 the Chaldee renders it faithful governor and the Septuagint ãâã ãâã ãâã ãâã ãâã a Prince A Gate or Door is put for a populous City through which the passage of traffick or Commerce is wont to be Ezek. 26.2 For the entrance into a Country Micah 5.5 For the Lips Job 41.5 See Psal. 141.3 Psal. 78.22 23. Job 3.10 What a door of hope denotes is shewn before in the mention of the Valley of Achor Hos. 2.15 the opening of a door denotes preaching the Gospel Isa. 26.2 and 60.11 Acts 14.27 1 Cor. 16.9 2 Cor. 2.12 Col. 4.3 Rev. 3.8 The door of heaven denotes the means of arriving to blessedness Gen. 28.17 Matth. 7.14 Luk. 13.24 Christ calls himself a door John 10.1 2 7 9. because none can get into heaven or rightly into the Church but through him See Metaphor Door in the second Book Matth. 23.14 The Pharisees are said to shut the Kingdom of heaven and prohibit entrance therein because they hindered men from looking after the saving Graces of the Messiah who is the only door of Salvation and because they depraved his holy word To be at the door denotes nearness of time Matth. 24.33 Jam. 5.9 The Gates of Death denote extreme peril Job 38. Psal. 9.13 and 107.18 Isa. 38.10 The Gates of Hell Matth. 16.18 denote the Stratagems Machinations Plots and power of the Devil and his Ministers c. Believers are said to knock at the door when they pray earnestly Matth. 7.7 8. Luk. 11.9 God is said to knock at the Door of our heart when he earnestly invites men to Repentance Rev. 3.20 c. Bars which strengthen gates 1 Sam. 23.7 are Metaphorically put for any kind of Fortification or Strength Job 38.10 Psal. 147.13 Ezek. 30.18 Amos 1.5 Isa. 15.5 and 43.14 A Key denotes Authority and Power Isa. 22.22 'T is attributed to Christ with respect to Hell and Death Rev. 1.18 and the Church and Heaven Rev. 3.7 which denotes Chief Dominion The Keys of the Kingdom of heaven Matth. 16.19 denote the Ministry and Office of the Apostles Joh. 20.23 in retaining sins viz. excommunicating Scandalous sinners and remitting sins that is receiving the penitent set forth by the Metaphors of a Key which shuts or opens the door The Species of Buildings are 1. A City which Metaphorically denotes the Church Militant Isa. 26.1 Heb. 12.22 See Matth 5.14 The Church Triumphant Heb. 11.10 and 13.14 Rev. 2.2 c. See Phil. 3.20 and 1.27 where heavenly conversation is exprest by a word derived of ãâã ãâã ãâã ãâã ãâã a City as Civility is from Civis a Citizen because their Conversation should be civil in opposition to the rudeness and barbarity of such as live in the Country It is said of a Fool Eccl. 10.15 that he knows not how to go to the City that is he cannot perfect what he undertook Strong Holds or Munitions are elegantly used by the Apostle 2 Cor. 10.4 for all that which the Churches Enemies put their Confidence in as Carnal Wisdom Learning Eloquence c. Which those Divine Weapons pull down c. Towers sometimes denote Proud Tyrants and worldly Grandees Isa. 2.15 and 30.25 Other significations of these see before chap. 8. and in the Metaphorical Parallels Book 2. A House denotes the Church Militant Psa. 27.3 4. 69.9 John 2.17 84.4 92.13 Isa. 56.5 7. Eph. 2.19 22. 1 Tim. 3.15 Heb. 3.6 and 10.21 1 Pet. 25. and 4.17 Hence the Apostles are called ãâã ãâã ãâã ãâã ãâã the house-servants or Stewards of God 1 Cor. 4.1 The Temple of Jerusalem is frequently called the house of God 2 Sam. 7.5 6. Psal 26.7 8. 12.2 1 Jer. 7.11 Math. 21.13 c. The Church Triumphant and Eternal Life is called a House Psal. 36.8 John 14.2 2 Cor. 5.1 2. The Reason is because 1. God lives there with the Blessed as the Master of a Family with his Domesticks 2. Because it is a most quiet and secure habitation 3. Because of the perfect and clear vision of God 4. With respect to the glorious Ornaments of his family for the Grandees of the World maintain their Families as splendidly as they can 5. Because all the spiritual sons of God are gathered into this house where there is
the Custom of Heathens who in their Games and publick Exercises of wrestling and the like had some that used to sit as Vmpires to give to them that did best the Reward of a Garland or Crown or some such thing yet were sometimes unjust and defrauded by some corrupt dealing those that really won the prize The sence is that they should not trust the Judgment of Divine matters and the Mysteries of Gods Law with respect to Worship to the Folly of humane Reason and the Comments of Will Worshippers lest they should lose Truth and consequently the prize of Eternal Salvation Col. 3.15 The White Stone Rev. 2.17 is a symbol of Heavenly glory To him that overcometh will I give a White Stone and in the Stone a new Name written c. The Metaphor as some conjecture is taken from an ancient Custome that a White Stone was given to an acquitted person that was accused and tryed and a Black one to guilty and condemned according to that of Ovid. 15. Metam Mos erat Antiquis niveis atrisquè lapillis His damnare Reos illis absolvere culpae c. The Custom was by White and Black small Stones T' Acquit the Guiltless and Dam'n guilty ones The writing of a new Name in the White Stone is said by Interpreters to denote not only a freedom from condemnation but also an adorning with heavenly Glory 1 John 3.2 Others say that 't is a symbol of Victory c. A Cup ãâã ãâã ãâã ãâã ãâã because the guests drink out of it Jer. 16.7 Luke 22.17 and because it holds sometimes bitter liquor sometimes sweet metaphorically denotes sometimes a prosperous and happy condition as Psal. 16.5 23.5 and 116.13 Sometimes Punishment and Affliction Psal. 11.6 and 75.8 Esa. 51.17 22. Lam. 4.21 Jer. 25.15 and 51.7 Ezek. 23.33 34. Matth. 20.22 23. and 26.39 42. c. A Hand Writing commonly called a Bond Col. 2.14 is put for an obligation or that guilt that sinners incurr'd by sinning the cancelling of which and fixing it upon the Cross is the full or plenary satisfaction for sin made by Christ and applied to the soul by true Faith upon which see Erasmus in his paraphrase who does excellently expound it A Crown That peculiar and principal Ornament of the head in general denotes any beautiful or very pleasing Ornament or profitable thing Prov. 4.9 and 17.6 Jer. 13.18 Phil. 4.1 1 Thess. 2.19 Hence to Crown is put for to adorn bless with good things and so to make joyful Psal. 8.5 and 103.4 See Psal. 65.11 Esa. 23.8 Tyre is called the Crowning City that is a place that made its Inhabibitants great and Wealthy for 't is added whose Merchants are Princes whose Traffiquers are the honourable of the Earth 2. A Crown is the symbol of an Empire or a Kingdom hence the Kingdom of Israel is called a Crown of Pride Esa. 28.1 See Hos. 5.5 and 7.10 viz. a most proud Kingdom More Examples are to be read Psal. 21.3 and 89.39 Lam. 5.16 Ezek. 21.26 But this rather belongs to a Metonymie of the sign But 't is metaphorically when Crowning is attributed to Christ the heavenly King Zach. 6.11 12 13 14. Psal. 8.5 Heb. 2.7 9. c. 3. It denotes heavenly Reward or Eternal Life 1 Cor. 9.25 2 Tim 2.5 and 4.8 Jam. 1.12 1 Pet. 5.4 Rev. 2.10 and 3.11 c. Riches ãâã ãâã ãâã ãâã ãâã is put for plenty of heavenly things and the spiritual gifts received through Christ Luke 12.21 1 Cor. 1.5 2 Cor. 6.10 and 8.9 Heb. 10.34 and 11.26 Col. 2.2 Jam. 2.5 Rev. 3 18. See Esa. 53.9 Serious piety 2 Cor. 8.2 and 9.11 1 Tim. 6.18 The Conversion of the Gentiles Rom. 11.12 Treasure denotes plenty of heavenly good Esa. 33.6 Matth. 6.20 c. which is called ãâã ãâã ãâã ãâã ãâã the Inheritance of Believers Acts 20.32 Eph. 1.14 18. Col. 3.24 Heb. 9.15 1 Pet. 1.4 And Believers themselves are called Heirs and Co-heirs with Christ Rom. 8.17 Gal. 4.7 Tit. 3.7 Heb. 6.17 Jam. 2.5 1 Pet. 3.7 Hence the phrase to inherit the Kingdom of heaven Matth. 19.29 25.34 and sundry other places the metaphor is taken from the Jewish Inheritances which were kept very sacredly and strictly by the Possessors and left to their posterity as appears by that Heroick speech of Naboth 2 Kings 21.3 who refused to exchange his Vineyard for a better c. To Riches Treasures c. are oppos'd poverty and begging which denote the want of spiritual good things Rev. 3.17 Sometimes Repentance and Contrition with a desire after them Matth. 5.3 and 11.5 Luke 4.18 and 6.20 c. A Debt denotes sin Matth. 6.12 See Luke 11.4 Luke 13.4 because we become thereby obnoxious to the wrath of God as a Debtor does to the Arrest and Suit of his Creditor See the Parables Matth. 5.26 and 18.23 c. Luke 7.41 42 47. and the appellation of a Bond Col. 2.14 of which before A Whip Metaphorically denotes Affliction Calamity and Loss 1 Kings 12.11 14. Josh. 23.13 Job 5.21 and 9.23 Esa. 10.25 and 28.18 Mark 3.10 and 5.29.34 Luke 7.21 Heb. 12.6 c. The Hammer of the whole Earth is a metaphorical Epithet of the Babylonian Monarch Jer. 50.23 because God as if it were with a great Hammer made use of him at that time to break in pieces the Kingdomes of the whole World See Jer. 23.29 and 51.20 A Table denotes heavenly good things Psal. 23.5 69.22 Prov. 9.2 Rom. 11.9 A Measure ãâã ãâã ãâã ãâã ãâã metron has 3 metaphorical significations 1. Because it contains part of an intire heap or parcel it is put for that portion or proportion of the gifts of the Spirit which Beleivers have Rom. 12.3 Eph. 4.7 16. Thus it is said of Christ John 3.34 That God giveth not the Spirit by Measure unto him on which Tertullian most elegantly Spiritus sanctus habitat in Christo plenus totus nec in aliqua Mensura aut portione Mutilatus sed cum tota sua redundantia cumulatè admissus ut ex illo delibationem quandam gratiarum caeteri consequi possint totius sancti spiritus in Christo fonte remanente ut ex illo donorum atque operum venae ducerentur spiritu sancto in Christo affluentèr habitante That is The Holy Spirit dwells fully and intirely in Christ only neither is it in any Measure or portion maimed or defective but with his whole redundancy intirely or absolutely admitted that others may receive the Communications of Graces from him the whole spring or fountain of the spirit remaining in Christ that the Veins of gifts and works may convey influence from him the Holy Spirit dwelling most abundantly in him 2. In regard a Measure is filled when a thing is sold it is put for a large remuneration of benefits Luke 6.38 or blessings As also the abundance or termination of evil and wickedness Matth. 23.32 with 1 Thess. 2.16 fill ye up then
sincere offices of love and humility to each other See 1 Sam. 25.41 1 Tim. 5.10 CHAP. XVI Of a Synecdoche of the Whole A Synecdoche of the whole is when an Intire or Integer is put for a Member or the whole for any part Which may be distinguished as they respect 1. A Person or Men. 2. Certain Things 3. Places 4. Times 1. The whole person is put for part of him as a man for his Soul Luk. 16.23 whââre the Rich man Lazarus and Abraham are put for their Souls See Luk. 23.43 Man is put for the body Gen. 3.19 See Eccl. 12.7 Gen. 23.19 So Jesus is put for his dead body John 19.42 and 20.2.13 See ver 12. and Luk. 24.3 Sometimes a thing is said of all which yet concerns not some as Matth. 19.28 sitting upon twelve Thrones belongs not to Judas Iscariot who yet was included because of the Number Twelve It is said of the Church of Corinth That they were sanctified by faith in Christ Jesus called Saints inriched in all utterance and knowledge 1 Cor. 1.2 5. when yet the following Chapters evidence that there were many Hypocrites and Notorious sinners among them c. 2. Part of a thing is put for the whole Flesh is put for the skin Psal. 102.5 which text describes extreme leanness See Lam. 4.8 Hence the common Proverb is he is but skin and bone 3. A Place is put for part of a place as the World for the Earth which is a part of the World 2 Pet. 3.6 John 12.19 Rom. 1.8 1 John 5.19 See Chap. 3. Sect. 2. 'T is put for the Land of Canaan Rom 4.13 with Numb 23.13 The whole Earth is put for a great part thereof Isa. 13.11 For Chaldea Isa. 13.5 The Land is put for Judaea Hos. 1.2 and 4.1 Joel 1.2 For a certain City Matth. 2.6 and thou Bethlem ãâã ãâã ãâã ãâã ãâã the land of Juda that is a City of Judââa The East is put for the Medes and Persians and other Oriental Countries Ezek 25.4 1 Kings 4.30 Isa. 2.6 Matth. 2.1 The South for Egypt with respect to Judaea Jer. 13.19 Dan. 11.5 Sometimes Judaea is so called with respect to Babylon Ezek. 20.46 47. The North for Chaldea and Babylon with respect to Judaea Jer. 1.13 14 15. and 13.20 and 47.2 Zeph. 2.13 The Temple is put for the prime Synagogue Luk. 2.46 See John 18.20 4. Time is put for part of time Gen. 6.4 The Gyants from the Age so the Hebrew were men of Renown that is of old Gen. 17.8 I will give unto thee and thy seed after thee the land of Canaan for an everlasting possession that is whilst the Jewish state remains viz. to the coming of the Messiah Gen. 49.10 c. Exod. 21.6 He shall serve him for ever that is to the Year of Jubilee as the learned expound it See 2 Sam. 12.10 Jer. 5.15 Dan. 2.4 O King live for ever that is we wish you a long Life See Chap. 6.11 ãâã ãâã ãâã ãâã ãâã which signifies Time is put for a year or some years as Causabon thinks Luk. 20.9 CHAP. XVII Of a Synecdoche of the Part. A Synecdoche of the Member is when a Member is put for an Integer or part for the whole thus distinguisht 1. With respect to men 2. Other Things 3. The Common Accident of things viz. Time 1. In single men the Essential parts are put for the whole man as the Soul ãâã ãâã ãâã ãâã ãâã Nephesh for man Gen. 12.5 and 14. and 17.14 Exod. 12.19 Lev. 2.1 Psal. 3.2 and 11.1 and 25.13 Isa. 58.5 Ezek. 18.4 Luk. 6.9 Acts 2.41 and many other places c. Sometimes it is said that the Soul may die or be killed Num. 23.10 Josh. 10.3 Judg. 16.30 Job 36.14 Jon. 4.8 where the body musââ be understood 'T is put for any Brute Gen. 1.24 c. A Body is put for man Exod. 21.3 where the Hebrew is Body See Rom. 12.1 1 Cor. 6.15 Jam. 3.6 The Integral parts of man are put for the man or his body or flesh Gen. 17.13 Psal. 16.9 Prov. 14.30 See Acts 2.26 31. c. John 6.51 which is expounded Luk. 22.19 2 Cor. 7.1 Flesh is put for the whole man Gen. 6.12 Luk. 3.6 Rom. 3.20 1 Cor. 1.29 for every living Creature Gen. 6.13.17 Blood is put for man Psal. 94.21 Prov. 1.11 Matth. 27.4 Acts 17.26 The Head is put for Man Judges 5.30 2 Kings 2.3 2 Sam. 1.16 Acts 18.6 See other Examples Gen. 19.21 Matth. 13.16 Prov. 8.13 Tit. 1.12 Judges 5.30 Genesis 31.26 Where the Hebrew is What hast thou done that thou hast stol'n away my Heart When he meant himself as ver 27. Chald. Thou hast stole my self See Luke 21.34 Proverbs 1.16 And 6.8 Esaiah 52.7 Romans 10.15 c. The Tribe of Ephraim is put for all Israel Esaiah 7.2 5 8 9. And 9.9 because the Royal Seat viz. Samaria was in it So is Joseph of whom Ephraim descended Psalm 80.1 And 81.5 See Amos 5.15 And 6.6 Jeremiah 6.1 The General is put for the Army Exodus 17.13 Joshua 10.28 40. 1 Samuel 18.7 2. Part of a thing is put for the intire thing As ãâã ãâã ãâã ãâã ãâã a Field for a Land or Country Genesis 14.7 1 Samuel 27.7 A Corner for a Tower Zephaniah 1.6 And 3.6 Zachariah 10.4 because it had strong Corners The Baptism of John is put for his whole Ministry Acts 1.22 And 10.37 And 18.25 c. A Nail for Tents because they are fastned with Nails or Stakes Zach. 10.4 Stones are put for the intire Building Psalm 102.14 The Wall for a City Amos 1.7 10 14. with ver 12. and 2.2 5. The Gate for a City Genesis 22.17 Deuteronomy 12.12 And 14.27 c. And for the Inhabitants Ruth 3.11 And 4 10. Esa. 14.31 A Rafter is put for a Roof and consequently for a House Gen. 19.8 3. Part of Time is put for Time either Indefinite or Certain A Year is put for Time Esa. 61.2 And 63.4 Jer. 11.23 A Day is put for Time Genesis 8.22 2 Kings 20.1 Psalm 18.18 Matth. 2.1 Acts 5.36 c. A Day is put for a Year when there is no addition of a numeral word Genesis 40.4 Exodus 13.10 1 Samuel 1.3 Leviticus 25.29 Judges 17.10 1 Samuel 27.7 Yet Amos 4.4 3 days signifies 3 years with respect to the Law Deut. 14.28 The Sabbath is put for the whole Week Luke 18.12 The Morning for continual Time Psal. 73.14 Esaaiah 33.2 Eccl. 11.6 Lam. 3.23 Evening and Morning are put for the whole day and night Gen. 1.5 c. An Hour is put for Time John 4.23 and 5.35 and 16.2 and 17.1 And for a little space of Time indefinitely Galatians 2.5 1 Thess. 2.17 Philem. ver 15. CHAP. XVIII Of a Catachresis HItherto we have expounded the Kinds of Tropes now we are to treat briefly of their Affections Which are Catachresis Hyperbole And an Allegory Which three words signifie in English Hardnesse Boldnesse And Continuation ãâã ãâã ãâã ãâã
ãâã Catachresis is called in Latin Abusio an abuse not as if the Sacred Scripture had abused any words but because the things that are Catachrestical differ in some things from the Custom of speaking Tropically and have a harder utterance and coherence The Stile of Scripture is most Holy and pure from any blemish or undecency of which take a few examples of a threefold kind 1. With respect to the acceptation or signification of words Lev. 26.30 The fragments of Idols are called Carkasses by a hard Metaphor alluding to the Carkasses of men before mentioned Deut. 16.7 To ãâã ãâã ãâã ãâã ãâã Boyl is put for Roasting the Paschal Lamb which was not to be boyled but roasted by the Command of God Exod. 12.9 c. Live Flesh in the Hebrew Text is put for Raw Flesh 1 Sam. 2.15 The Water which the three Worthies of David brought with the peril of their Lives is called by a harder Metonymy their Blood Job 4.12 Now a word was brought by stealth to me he speaks of that Angelical Oracle that came secretly to Eliphas See more examples Psal. 88.5 Where he calls forsaken free c. Matth. 12. Rom. 7.23 In dwelling sin is call'd a Law because it has a kind of Command upon a man while he lives unless the power of grace restrains it See 1 Cor. 11.10 The covering of a womans head is call'd ãâã ãâã ãâã ãâã ãâã power because it is passively a sign of her being under the Command of the Man by a Catachrestical Metonymie Sin is called ãâã ãâã ãâã ãâã ãâã the Members which are on the Earth by a hard Metaphor See Col. 2.11 2. With respect to the joyning of the words when some words in a Metaphor especially are joyned together which seem not so well to correspond as Exod. 5.21 where it is said to stink in the Eyes which better agrees with the Nostrils which denotes great averseness Exod. 20.18 And all the people saw the Thunder and Lightnings and the noise of the Trumpet of which only Lightning is seen the others are heard So to see a voice Rev. 1.12 See more examples Matth. 7.21 22. and 10.15 c. 1 Tim. 6.19 2 Cor. 5.2 2 Tim. 2.19 c. 3. With respect to the change of words This belongs to the writings of the New Testament and the Greek Tongue in which certain words are used to signifie different things because One and the same Hebrew word whence that speech was taken may so signifie Thus ãâã ãâã ãâã ãâã ãâã Aiones secula ages are put for the World Heb. 1.6 because the Hebrew ãâã ãâã ãâã ãâã ãâã signifies both Ages and the World Eccl. 3.11 ãâã ãâã ãâã ãâã ãâã gratis freely is put for ãâã ãâã ãâã ãâã ãâã frustrà in vain Gal. 2.21 From the Hebrew word ãâã ãâã ãâã ãâã ãâã which signifies both viz. freely as opposed to merit price or reward and in vain as it is contradistinguisht from the hoped effect or event Psal. 109.2 3. See more examples Rev. 14.8 and 18.3 compared with Job 6.4 Matth. 6.34 A word that signifies Malice is put for Affliction because the Hebrew word ãâã ãâã ãâã ãâã ãâã signifies both See Amos 3.6 See 1 Cor. 15.54 With Amos 1.11 Heb. 11.31 Jam. 2.25 1 Cor. 2.6 and 14.20 Col. 3.14 and 4.12 1 John 4.18 c. with Judges 9.16 and Prov. 11.3 c. CHAP. XIX Of an Hyperbole HYperbole is that Affection of a Trope by which with greater excess and enlargement for to amplifie or extenuate things a word is carryed or used very far from its proper and native signification Here we are not to take away an Hyperbole from the Holy Scripture by that pretext that it is a kind of Lye extolling or depressing a thing more than is true For we are to observe that this kind of speech as Tropes are is accommodated more to make expressions efficacious and powerful than with any purpose to deceive for that is inconsistent with the Goodness and Truth of this most true and blessed Author the Lord God and that there is no disagreement between the mind and the words spoken which is the thing that constitutes a lye There is a Twofold Speices of an Hyperbole 1. Amplification which the Greeks call ãâã ãâã ãâã ãâã ãâã Auxesis and Extenuation which they call ãâã ãâã ãâã ãâã ãâã Meiosis Examples of this Auxesis or Amplification are partly Rhetorical partly Logical Such as relate to Rhetorick are either in single words or in a conjunct phrase To single words these belong War is put for any private strife Jam. 4.1 which answers the Hebrew word ãâã ãâã ãâã ãâã ãâã which is taken in this sence Jer. 1.19 and 15.20 Heaven is put for very great height and on the contrary an Abyss or Hell for great depth or dejection Gen. 11.4 Let us build us a City and a Tower whose top or head may reach heaven that is higher than any thing on Earth See Deut. 1.28 and 9.1 c. Psal. 107.26 They mount up to Heaven they go down to the Depths which denotes the vehement and dreadful tossing of waves in a storm Esa. 57.9 Thou didst debase thy self to Hell that is to be the most abject of all he speaks of the Kingdom of Juda who submitted themselves very basely by their King Ahaz to the Assyrians because they would be assisted by them 2 Kings 16.7 c. See more examples Matth. 11.23 Lam. 2.1 Luke 10.21 1 Sam. 5.12 2 Chron. 28.9 Jer. 51.9 Rev. 18.5 Esa. 14.13 Jer. 51.53 c. To Vomit up is put for recompence or payment of what a man has eaten Prov. 23.8 Matth. 19.12 To make ones self an Eunuch is put for to suppress irregular lusts yea there are some who by the gift of God have the gift of continency this is a metaphorical Hyperbole used by Christ ãâã ãâã ãâã ãâã ãâã by way of Antanaclasis Jam. 3.6 The Tongue is a fire a world of Iniquity that is a thing full of wickedness as the world is full of many things See Jer. 4.29 Ruth 4.6 To Rob ãâã ãâã ãâã ãâã ãâã is put for to Receive 2 Cor. 11.8 This is a great Auxesis for he names the acceptation of due and moderate sallary depredation or Robbery Rivers of Oyl are put for abundance of all good things Job 29.6 See Job 20.19 Micah 6.7 where there is a more illustrious exaggeration ten thousands of Rivers of Oyl Thunder is put for the strong neighing of a Horse Job 39.19 A Tower is put for a very High place Neh. 8.4 c. In a conjunct phrase we have these Hyperboles Gen. 41.47 And in the seven plenteous years the Earth brought forth by handfuls as if he had said that from one grain they had gathered a handful This Hyperbolical speech denotes great increase See ver 49. c. More examples you may read Gen. 42.8 Exod. 8.17 Judg. 5.4 with Num. 20 ver 5. Judg. 20.16 1 Sam. 7.6 Psal. 6.6 and 119.136 Jer.
9.1 Lam. 3.48 49. c. 1 Sam. 25.37 1 Kings 1.40 1 Kings 10.5 Esa. 5.25 with Deut. 32.22 Lam. 2.11 Ezek. 27.28 2 Sam. 17.13 2 Kings 19.24 Job 29.6 and 40.18 Esa. 13.13 and 14.14 and 34.3 4 7. Ezek. 26.4 and 32.5 6 7 8. and 39.9 10. Amos 9.13 Nahum 2.3 4. Gal. 4.15 A Logical Hyperbole which is used in proper words shall be considered 1. With respect 1. To Hyperbolical comparisons when one thing is compared with another which can bear no tolerable proportion with it as Gen. 13.16 And I will make thy Seed as the Dust of the Earth So that if a man can number the Dust of the Earth then shall thy Seed also be numbred The sence is that the Seed of Abraham should be a very great multitude because innumerable or not to be numbred But inasmuch as it is compared to the Dust of the Earth it is Hyperbolical because as Augustine says it is obvious to every ones sense that the number of the Sands or dust is incomparably beyond the number of humane kind from Adam to the end of the world much more beyond the number of Abrahams Seed whether natural Jews or Believers who are called his Seed because they believe as he did The same Comparison of the Sand of the Sea and the Dust of the Earth is to be read Gen. 22.17 and 28.14 Judg. 7.12 1 Sam. 13.5 1 Kings 4.20 29. 2 Chron. 1.9 Job 29.18 Psal. 78.26 27. Esa. 29.5 Jer. 15.8 Heb. 11.12 c. So other Comparisons swifter then Eagles 2 Sam. 1.23 that is Saul and Jonathan Jer. 4.13 Lam. 4.19 See 1 Kings 10.27 See ver 21.2 Chron. 1.15 and 9.20 c. Job 6.3 and 41.9 Habakkuk 2.5 Lam. 4.7 8. c. 2. In certain Hypotheses where for Emphasis sake the things are amplifi'd more than really it is or can be Psal. 139.8 9 10. If I ascend up into Heaven thou art there if I make my Bed in Hell behold thou art there If I take the wings of the Morning and dwell in the uttermost part of the Sea Even there shall thy hand lead me and thy Right hand shall hold me Now no man living can ascend unto Heaven nor descend into Hell nor take wings and fly as fast as the morning But these things are mentioned by way of Hyperbolical fiction to illustrate the Infiniteness and Omnipresence of God which no man can avoid or fly from There is an hyperbolical expression or hypothesis Prov. 27.22 which denotes that no endeavours will reclaim or bring men obdurate in folly to the Right way That Hyperbole Obad. ver 4. denotes the certainty of Divine Judgment against the Edomites See Jer. 49.16 c. Matth. ââ6 26 But what is a man profited if he shall gain the while world and shall lose his own Soul By the word World all the Power Riches Pleasure and precious things there are to be understood in one word And by this hypothetical hyperbole the most grievous state of the wicked that by these toys which are but transient forfeit Eternal Life is denoted See Mark 8.36 Luke 9.25 c. 1 Cor. 4.15 and 13.1 2. Gal. 1.8 c. 3. In some others 1 Kings 20.10 as that Thrasonical or boasting speech of Benhadad King of Syria is recorded to the King of Jerusalem that the Dust of Samaria should not suffice for handfuls for all the people that follow me This is a high peice of hyperbolical boasting as if he had said all your Land can be brought by handfails by my Army yea shall not be enough for the number of bearers so great is my Host how easily therfore shall I overcome you Hos. 2.17 There is an Hyperbole which denotes the contempt of Idolatry that will be and that their names shall not be used with any reverence which must be the meaning for Paul names Baal Rom. 11.4 See Acts 7 4ââ c. Matth. 5.29 If thy Right Eye offend thee pluck it out and cast it out from thee ver 30. If thy right hand offend thee cut it off and cast it from thee c. Christ would not have a man Maim his body but by this hyperbolical precept intimates the great heinousness and extreme danger of scandal or offence and that we are by any means to avoid it and part from all occasions of giving it That Hyperbolical expression Matth. 24.2 denotes extreme destruction and razing of the Foundation See Hag. 2.16 Matth. 1.6 and Luke 10.4 Of which before in the Metonymie of a sign John 21.25 And there are also many other things which Jesus did the which if they should be written every one I suppose that even the whole world it self could not contain the Books that should be written Some expound this of the capacity of the understanding hence Theophilact expounds ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã to understand as the same word rendred here contained is taken Matth. 19.11.12 that the sence may be that there would never be such an one in the World that could comprehend all in his mind because of the variety and multitude of things done and spoken by Christ the world being metonymically put for the Men and Books for their Contents Others understand it of local capacity properly so called that the whole world was not big enough to contain all the Books if in every Circumstance all the sayings and actions of Christ were written which explication is favoured by the pronoun ãâã ãâã ãâã ãâã ãâã it self added to the world Take it which way you will it is an hyperbolical expression especially in the latter sence Some compare Amos 7.10 with it The Land is not able to bear all his words c. By that Hyperbolical wish of the Apostle Rom. 9.3 his great and exceeding love to the Israelites is noted See Gal. 3.13 14. Jude ver 23. c. Examples of a Meiosis or Extenuation 1. TO a Rhetorical Meiosis belong such things as are by any Trope extenuated or lessened as Gen. 18.27 Behold now I have taken upon me to speak unto the Lord which am but dust and ashes that is a most low and most abject Creature 't is a metaphor or a metonymie and alludes to the first Creation of man out of the Earth So to be exalted out of the dust denotes to raise one of the meanest sort of men to honour 1 Kings 16.2 Psal. 113 7 c. 1 Sam. 24.15 Whom dost thou pursue After a dead Dog after a Flea as if he had said that it was beneath or unworthy so great a King to pursue me that am but weak and mean with so great a Troop Psal. 22.6 But I am a Worm and no Man that is a most afflicted man trampled on by the Enemy like a Worm c. So Job 25.6 Esa. 41.14 2. A logical Meiosis is when for extenuation sake a comparison is made with a very little thing as Numb 13.34 We saw men and we were
going over it and the wall being a thicker substance keeps them from passing through his sore and heavy afflictions are but as hedge in a way of mercy to keep his Children from evil the pursuit of which would ruine them XV. The Lord God in seeming absence or distance from his Children never forgets them but has them in continual remembrance as in the case of Ephraim XVI The heavenly Father overlooks the frailties and miscarriages of his Children through Christ for he accepts of a willing mind c. and highly prizes sincerity He is merciful to their unrighteousness and their sins and iniquities will he remember no more he is free to pardon the penitent and humble Confessor Psal. 32.5 XVII What a lamenting Prosopopoeia does the Lord use by the Prophet Hear O Heavens give ear O Earth I have nourished and brought up Children and they have rebelled against me How great his patience is and how gently he deals with them and how frequent his calls to repentance are the Scriptures noted in the Margent clearly evidence XVIII God the heavenly-Father if his Children be stubborn and perverse visits their transgressions with a Rod and their iniquity with stripes yet takes not his loving kindness from them To be without Chastisement is a note of Bastardy and to be corrected is a certain sign of Gods love for those whom he loves he chastens XIX God the Great Father does the like My bowels saith he are troubled for repenting Ephraim I will surely have mercy upon him In all their afflictions he was afflicted he chastens for our profit and corrects in measure he executes not the fierceness of his anger to destroy Ephraim because he is God and not Man but in love and pity redeems his Saints c. XX. God lays up for his Children he not only distributes plentifully of his good things now but has much more in store and reversion for them O how great is thy goodness says the Psalmist which thou hast laid up for them that fear thee Henceforth saith the Apostle is laid up for me a Crown of Righteousness c. METAPHOR I. EArthly Fathers are men subject to passions and may sometimes unjustly harden their hearts and prove cruel to their Children II. Earthly Parents though Kings and Potentates are men of little Dignity and Grandeur in comparison of the Greatness and Glory of the Almighty III. Earthly Fathers may not know the condition of their remote Children or may be unable to help them in straits c. or send seasonable supplies IV. Earthly Parents maybe in a moment made poor and their Children brought to Beggery or by giving may impoverish themselves V. Earthly Parents though they instruct their Children yet cannot convert the heart VI. An Earthly Parent cannot so give his Estate as that all his Children collectively consider'd may possess all and yet every one possess the whole as if no other had a share in it VII Fathers are mortal they are Children of yesterday they pass away and leave their Children Fatherless VIII The best of Fathers are no perfect examples or paterns of goodness for their Children may not only equal but excel them DISPARITY I. OUr heavenly Father is God and not Man and therefore doth whatsoever is good and right never wronging any of his Children In righteousness hast thou afflicted me II. But our heavenly Father has no Superiour in Quality nor Equal in Dignity his Majesty is infinite and his Glory unspeakable ten thousand times ten thousand and thousands of thousands of Angels wait upon his Throne the least of which excels all the Kings of the Earth III. God knows all the wants of his Children in what place or condition soever they are in and can give them sufficient suitable and seasonable relief though the powers of Hell and wicked men should be set against them IV. God can never be made poor nor is his store the less for distribution his Spiritual Children are beyond all possibility of want V. God speaks to the heart and fastens his Word as a Nail in a sure place he makes the heart of stone to be a heart of flesh he speaks the Word of Grace to them and gives them the Grace of the Word VI. God makes every one of his Children joynt Heirs of the Eternal Inheritance and yet 't is so that every one hath the whole propriety they shall all possess a Crown and Kingdom of joy and glory joyntly and yet so that every one shall have it wholly to himself a whole God to himself a whole Christ to himself a whole Heaven to himself every one has God for his Portion particularly and Christ for a Husband and yet all of them joyntly do enjoy them together VII God is immortal from everlasting to everlasting he is called the living Father the Father of Eternity and so uncapable of any change he is a Spirit and the Father of Spirits and Life VIII But God is a perfect patern to all his Children those Perfections and Excellencies of the Divine Being that are communicable are set before us for our imitation and though we should do our best to be as like him as we can yet when we have done all and gone as high as we are capable to go by the assistance of Grace we shall notwithstanding infinitely fall short of that perfect Copy COROLLARIES 1. FRom the foregoing Parallels we may infer that Believers as such are of the most glorious and Illustrious Extraction in the world for the Almighty God is their Father 2. That this Spiritual Sonship is the greatest and chiefest of Blessings and Priviledges because it gives a Title to an Everlasting Kingdom in Heaven 3. That Saints should be incouraged against doubts dejectedness and dispondency in-affliction because their Father has provided so glorious an Estate in reversion for them and which they shall shortly possess 4. That Saints have cause to be comforted for they have a gracious Father ready to receive all their Applications and in all cases help relieve and defend them 5. That it is the duty of Saints to behave themselves suitable to their quality and not debase their Birth and Pedigree nor stain the glory of their Fathers House by sinful base reproachful actions A sordid imploy and base Society do not become a Kings Son 6. As God is the best of Fathers so let Christians labour to be the best of Children 7. Let them beware how they grieve his Spirit or provoke him to take the Rod. 8. This may support us under the loss of our nearest and best Relations God a Portion PSAL. 16.5 The Lord is the Portion of my Inheritance PSAL. 73.26 But God is the strength of my heart and my Portion for ever See Jer. 51.12 Psal. 112.57 Psal. 142.5 POrtion or Inheritance as the word is read Gen. 31.14 1 King 12.16 and 2 Chron. 10.16 is a Metaphor taken from Earthly Portions or Inheritances which
shall be considered in a fourfold respect Viz. 1. It s Nature 2. It s Extent 3. It s Signification 4. It s Usefulness And under these Considerations it affords matter for the ensuing Parallel METAPHOR I. A Portion or Inheritance is a Gift II. A Portion or Inheritance as it includes Education and provision of future maintainance is the best gift that men can dispose of III. A Portion or Inheritance is given to advance the honour and interest of the person on whom it is bestow'd IV. A Portion or Inheritance as it is the best for quality so the extent and proportion of it is usually commensurate to the Riches and Estate of the Donor a good and great Predecessor Father or Benefactor gives like himself in quantity as well as quality V. Portion or Inheritance implies or supposes Relation Men do not give Portions to Forreign Strangers or Enemies but to Relations that are so Naturally or by Adoption VI. A Portion or Inheritance signifieth love and good will to the Subject Men never give Portions and Inheritances out of hatred and ill will VII The Gift of Portion and Inheriance is bestowed on purpose to fix the Subject to whom it is given in a future settlement of Happiness and Prosperity VIII A Portion or Inheritance frees from that Contempt others are exposed to that have none they that have no Portion are acounted poor beggarly and inconsiderable Persons Men of no Esteem IX A great Portion or Inheritance doth not only free from Contempt but procures many Friends as Solomon speaks the Rich hath many Friends X. A great Portion or Inheritance makes a Man to value himself accordingly he will not joyn in Affinity with any who are not suitable to him or are much below him XI A great Portion frees a Man from fear of want and so elevates his Mind to a more noble and high degree of living than those that have none XII A Man that hath the greatest Portion and Inheritance will not be perswaded to change Estates with other Men. XIII An earthly Man that has a great Portion esteems highly of it as appears by the Young Man in the Gospel and as Christ saith Where your Treasure is there will your Hearts be also XIV A great Portion or Inheritance makes way for Entrance into or Alliance with a great and noble Family XV. A great Portion or Inheritance makes a Man able to do more Good than multitudes of others can he can help those he loves and oftentimes Enemies receive Advantage by him XVI A great Portion or Inheritance furnisheth a Man with whatsoever is good and desirable here below yea with the best of every sort whether for Necessity or to make the Life comfortable a Man lives upon his Portion and reaps whatsoever Good Profit or Pleasure it is capable to afford him PARALLEL I. GOd hath given himself to his people to be their Portion for ever II. God being comprehensive of all spiritual good is the best gift that can be received and when he becomes a Portion to good men he makes them partakers of his Divine Nature gives them his holy Spirit even the wisdom that is above III. God in giving himself unto his people advances their honour and interest and makes them no less than Kings and Princes for when he makes them Heirs of God they then become Joynt-Heirs with Christ Instead of thy Father shall be thy Children whom thou mayst make Princes in all the Earth c. And hast made us unto our God Kings and Priests c. IV. God who is the greatest the richest and most liberal Predecessor Father or Benefactor always gives like himself in quantity and proportion Open thy mouth wide and I will fill it Ask and you shall receive that your joy may be full Ask what ye will and it shall be done for you c. Even above what you can ask or think He doth not only make them to inherit substance but he fills their Treasury makes all grace to abound towards them and with-holds no good thing from them that walk uprightly V. God is not the Portion of Devils or wicked men who are Enemies and Aliens the proud he knoweth afar off but he is the Portion of the Righteous such as are his Relations by Regeneration or Adoption if Children then Heirs But when he shall appear we shall be like him VI. God when he becometh the portion of any man it is out of love the greatest love and good will that ever was exprest a love that is admired because unmeasurable O the height and length c. What manner of love is this A love that is great large fathomless without end VII So God in becoming the Portion and Inheritance of Saints doth design thereby to fix them in a future settlement of Eternal Happiness and Felicity The pure in Heart shall see God be with him and injoy him for ever Everlasting Joy shall be upon their Heads they shall obtain Joy and Gladness Sorrow and Sighing shall flee away VIII So Saints in having God to be their Portion are delivered from that Reproach and Contempt the Holy Scriptures cast upon others viz. on the Ungodly of the Earth who because they have no Part nor Portion in God are called poor blind and miserable whereas the Saints are called honourable and excellent ones Jabez was more honourable than his Brethren they are Men of Name Princes God's Treasure his beloved Ones his Jewels IX So the Saints having God to be theirs are not only freed from the greatest Contempt and made Honourable Ones but thereby come to have many Friends all the Angels of Heaven are in perfect Bonds of Peace and true Friendship with them as well as all Saints on Earth who bless and pray for them nay many times God makes their very Enemies to be at Peace with them X. So God being a Saint's Portion it makes him value himself upon the best and most worthy grounds in the World 1. Because he is rich 2. Inconceiveably rich 3. Really rich other Men great Men of the World are but seemlying rich 4. His Riches and Portion make him really Honourable truly Noble and renow'd in the sight of God Angels and Saints 5. Because God hath made him so rich and illustrious 6 Because he cannot be made poor by Men nor Devils His Riches are durable XI So when a Saint comes to know that God is his Portion how doth it free him from fear of want others have cause to fear they shall beg at Harvest and have nothing when he knows what Mines of Treasures are laid up for him against that day The Lord is my Shepherd therefore I shall not want yet will I rejoyce in the Lord I will joy in the God of my Salvation the Lord is my Portion saith my Soul therefore will I hope in him XII So a Saint knowing God is his Portion will not change his Estate with Kings
perfection DISPARITY I. GOd is an everlasting God has his being of himself a most spiritual and immaterial substance incomprehensible in his Essence and so beyond Humane and Angelical Conception If our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens II. But God is a Spiritual Habitation and accommodates the Soul or inward man with whatsoever conduces to his eternal happiness he provided a seat in Abrahams Bosom for poor Lazarus c. and will receive his Saints into himself where they shall dwell for ever III. But God the heavenly Habitation is subject to none of these accidents can receive no hurt and is everlasting Yesterday to day and for ever the same never to be antiquated and needs no reparation c. IV. But God is a shelter from all kind of spiritual danger he dwells safely that dwells in him Thou shalt not be afraid for the terrour by night nor for the Arrow that flieth by day nor for the pestilence that walketh in darkness nor for the destruction c. because thou hast made the Lord which is my refuge even the most High thy habitation there shall no evil befall thee neither shall any plague come nigh thy dwelling c. Here no Thief can bââeak thorough nor Moth corrupt nor can the Possessor be turned out by all the Enemies in the world V. God cannot be circumscribed by any limits but is infinitely capacious and receptive of all that through Christ come to him and so absolutely perfect as that he needs no addition alteration or diminution COROLLARIES 1. FRom the foregoing particulars we may infer the necessity of self-examination viz. whether we have any Interest in this Heavenly Habitation in order to which the particulars following are presented as the proper Notes and Marks of a Dweller in God 1. Hereby know we that we dwell in him and he in us because he hath given us of his spirit 1 John 4.13 which makes men and women heavenly and spiritual and so fiââ Inhabitants to dwell there 2. If we dwell in love to God 1 John 4.16 Deut. 11.1 then we dwell in God for to love him is to keep his Commandments This love must be with all our hearts and to him above all others for he will have no Competitor 3. If we love one another God dwelleth in us 1 John 4.12 and his love is perfected in us if Brotherly love continues among us each to other it is a very certain mark that we dwell in this Habitation 4. Sincere confession and sound belief that Jesus is the Christ or the Anointed of God argues a Child of God 1 John 5.1 to such this Habitation is open We must believe that he is our Saviour and our Soveraign a Priest to attone a Prince to rule and a Prophet to teach us 1 John 4.15 Whosoever shall confess that Jesus is the Son of God dwelleth in God c. 5. A life of Divine Communion and Contemplation is an evident sign of dwelling in God such are with him in the Mount and partake of his blessings c. 6. A serious return from wandering and a hearty Renuntiation of all resting places short of this denotes an Interest in this Habitation 2. From hence we may infer the absolute necessity of a diligent Inquisition how we may obtain this Eternal Habitation for our Inheritance considering how many Beasts of Prey are watching to devour us and the impending Storms that threaten us in such a day as this is 3. We may infer the folly and madness of such as take up their rest in the base and contemptible dwellings of this world that bid their Souls take their ease wallowing in brutish sensuality and neglecting this holy Habitation 4. It concerns us to be very circumspect in our walks that we be not turned out of Possession nor lose our hopes and assurance of it Men are very careful that the Deeds and Evidences relating to their Earthly Possessions be Authentick and safely kept much more should Christians be so of this Eternal Mansion 2. This should keep us from murmuring if we have not such stately Fabricks as others to dwell in here because this Heavenly Habitation that infinitely excels all Earthly Structures though never so glorious is ours 3. Let not God lose the glory of so gracious a condescention in becoming a Habitation for us Let us not slight his infinite love that provided this shelter for us from the danger of the open and unguarded Fields 4. Let it be an encouragement against slavish fear to be afraid of Man who is a Worm is to forget where you are 5. Let sinners be advised to hasten to this resting place and get an Interest in this Habitation else their security is a certain fore-runner of destruction For 1. They lye open and exposed to all sorts of Spiritual Enemies and Soul-calamities from the Devil wicked men and innate corruption 2. Now there is an opportunity let it be taken hold of or else the day of Grace may be past and the Market ââver without possibility of recalling it 3. Christ stands with his Arms spread to receive them he is an open Door to let them in and partake of the joys and glory of this house c. 4. It is a most unnatural cruelty to their own Souls for if they slight it they become Self-Murderers and Instruments of their own Damnation 6. Lastly From what hath been said we may infer the superlative happiness of good men whose Habitation the Great God is for they shall be safe there from all kinds and degrees of danger and disturbances made Partakers of whatsoever is good and desirable and that for EVER AND EVER God an Husbandman JOHN 15.1 My Father is an Husbandman IN this Metaphor four things are implied or supposed 1. That an Husbandman must have ground to work upon 2. A Stock to Defray the charges and expence requisite to manage it 3. Skill and Knowledge to perform it 4. Instruments and whatsoever else is needful for such an Undertaking or Employment In these Respects God may be said to be an Husbandman because 1. He is a Rich Husbandman For all the world is the earth is the Lords c. 2. A great and honourable Husbandman For all Bow before him 3. A skilful and wise Husbandman For none can teach him 4. A diligent and careful Husbandman For no neglect can be charged upon him 5. A generous and liberal Husbandman For all partake of his Bounty For a further illustration take the following Parrallel METAPHOR I. A Rich Husbandman has not only fruitful Fields Vineyards Gardens Orchards c. But also some barren Heaths Commons and Wildernesses II. A rich Husbandman has many Beasts some of which are of a hurtful and mischievous nature which he fetters or ties up restraining them by some invention or other from doing injury to his other Cattle and breaking into his
their good things here IV. The Lord does not expect that Heathens and Infidels who are like dry and barren ground should bring forth or yield him so much increase and fruit of grace and holiness as those people and nations to whom he hath afforded his blessed Gospel and those Churches that he hath planted and bestowed much cost and pains upon Where much is given a suitable improvement is required and where but little the improvement of a little V. God separates his people from all the people of the world to be a peculiar inheritance unto himself There they have bounds set them viz. Holy laws and institutions within which they ought always to keep that they mix not themselves with the world to pass which bounds is a high and provoking evil VI. God Almighty takes special care of his Church and of every branch and member thereof And for their preservation hath made a hedge a fence yea a glorious Wall round about them This the Devil knows and nothing troubles him more hast thou not made a hedge about him and about all that he hath See more in the Metaphors of a Garden and Vineyard VII The Lord doth by his word plow up the fallow ground of our hearts When he threatned spiritual Judgments upon Israel his ancient Vineyard he says by the Prophet it shall not be digged but there shall come up briars and thorns Before our hearts are digged up they lie fallow Break up your fallow ground And sow not among thorns VIII The Lord finds all our hearts naturally very hard yet some more hard and obdurate than others And that he may effectually break them into pieces he uses divers Instruments some of his Ministers come with the smooth plow of the Gospel Others with the Maââtock of the law from Mount Sinai Some denounce the threatnings in Gods word like a hammer to break the Rock in pieces IX The Lord shews us in his word that no Persons whatsoever can bring forth good and acceptable fruit till by the word and spirit of grace they are wrought upon and planted or sowen by him X. When God hath through his word and holy spirit broken up the sinners heart by powerful convictions so that the inside of the soul is to it s own sight as it were turned outward as in the case of the woman of Samaria who cried out Come see a man which told me all things that ever I did and as 't was with the Jews Peter preached to who cried out what shall we do Then the filthiness of the soul and its horrid pollution appears and the poor man cries out I did not think there had been so much abomination in my heart that I had been such a Rebel against God O the pride the lust the blasphemy hard heartedness vanity folly and unbelief I find there who could think I had such a prodigie of wickedness XI The Lord takes great pains uses many ways and bestowes great cost to make his People bring forth fruit unto him he sends his word his spirit his Ministers sets Conscience on work and if all will not do but that weeds of Corruption still spring and roots of bitterness remain he sends afflictions to humble and cleanse them and destroy the power of sin XII Though the blessed God sees his people do not Answer his unwearied pains but that abundance of earthliness barrenness and unprofitableness still remains in them yet be gives them not over but with much patience waits year after year not sparing continual labour in order to their Reformation that so they may bring forth more fruit unto him XIII The Lord bestows his choicest mercies upon his heritage with the greatest chearfulness I will rejoice over them to do them good and I will plant them in this land assuredly with my whole heart c. 't is freely given and without grudging he has done as much as could be done to his Vineyard XIV The Lord God knows that though the Church his spiritual Vineyard be sowed with good seed and planted with choice plants yet they cannot grow nor prosper unless watered from heaven with Divine showers and refreshing dew And therefore God opens the sluices or windows of heaven and makes the Fruits of the earth flourish and wonderfully increase the rain c. watereth the earth and maketh it bring forth and bud that it may give seed to the sower and bread to the eater c. XV. The Lord declares in hââs word that the lowly and humble soul is the most fruitful Christ says he went down to see the fruits of the Valley his chief expectation is from them that lie low in their own sight Trees planted by the water-courses thrive best and bring moist fruit The rain glides off from Hills and Mountains and the Valleys receive it The lofty proud self-conceited person is barren and fruitless the savour of Gods grace abides not on their hearts To this man will I look that is poor and of a contrite spirit he that sees its own emptiness and has no confidence in the flesh but whose trust and dependency is upon Christ is the thriving and fruitful person that like the tree by the waterside spreading his roots by the River shall not see when heat cometh but his leaf shall be green and he shall not be careful in the year of Drought XVI The Heavenly husbandman bestows much pains that he may destroy the weeds of indwelling sin and corruption in his people He uses various means as his word and holy spirit trials afflictions c. in order to that end by these he digs up those weeds by the roots as worldly mindedness unbelief and sensual lusts which else would choak the good seed though some remains of them are left behind to keep us humble and watchful such ill weeds grow apace and are ready to spring up when the least liberty is given By these also this blessed husbandman prunes and pares of suckers or superfluous branches which ââeed upon that sap which should nourish his tender plants such are carnal divisions strife and unnecessary contention among Saints busying themselves about idle and unprofitable notions or matters of slender consequence neglecting in the mean time those serious and practical parts of Christianity which are of absolute and undoubteââ necââssity these are the spiritual suckers of our time and are the cause that so many lean and barren souls are found in this spiritual Vineyard XVII The Heavenly husbandman waits for the fruit of his fields also He looked that it viz. his ancient vineyard should bring forth grapes Isa. 5.2 Went three years seeking fruit on the fig tree c. And whâân the time of fruit drew near he sent his servants to the husbandmen that they might receive the fruits of it c. Where God sows plentifully he expects a sutable crop where much is given much is required where
upon his people he can cause his precious dew to distil upon the tender herb and showers of rain to fall upon the grass VII God can make the vilest and worst of sinners to bring forth good fruit when his grace converts them and the barrenest souls to be fruitful souls VIII None can hinder the Almighty from his labour I will work and who shall lett it IX God the spiritual husbandman never grows old and can never die but is ever taking care of his husbandry COROLLARIES 1. THis shews the wonderful condescension of the great and Almighty God in comparing himself to an husbandman an Employment of great toyl and very hard labour yet profitable and honest 2. Shews the great priviledge dignity and security of the Church of Christ being the plantation of the great God in which he takes delight the rest of the world being like a barren and howling Wilderness to it Wo is me that I sojourn in Mesech and dwell in the Tents of Kedar 3. It shews the necessity of being truly grafted into this vineyard a bare profession will not do as in the foolish Virgins case he has a quick eye and will soon find out such as bear no fruit or are rotten at heart such he cuts down and burns 4. Here 's cause of joy to those that are truly implanted into Jesus Christ they are under his special care and watch they shall flourish and bring forth fruit in old age Walled in on every side and so very safe God a Builder Psal. 127.1 Except the Lord build the House they labour in vain that build it Prov. 9. Wisdom hath built her a House Heb. 3.4 But he that built all things is God IN these Scriptures and many others God is called a Builder which is a Metaphor taken from Carpenters and Masons that build Houses The Hebrew word by which Building is express'd is derived from the Root ãâã ãâã ãâã ãâã ãâã aedificavit extruxit Domum vel Vrbem to build or rear a House or City 1 Kin. 10.4 Metaphorically 't is put for Procreation and Education of Children of which Families are as it were built Gen. 16.2 2. For repairing decayed Places 1 King 12.25 3. For the Restauration Preservation and Exaltation of God's People Jer. 31.4 The Greek word ãâã ãâã ãâã ãâã ãâã preparo instruo to prepare or build up is as Illyricus says a military Word and signifies vasa instrumentáque castrensia colligere the gathering together of Vessels or Vtensils of the Camp of ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã a Vessel God may be said to be a Builder in a four-fold respect 1. He created or built the visible World 2. He built or constituted the Church Militant 3. The Church Triumphant 4. The Invisible World the Celestial City or New Jerusalem for the Church Triumphant to inhabit when the visible World is dissolved In a Builder we are to consider three things viz. Skill Strength Action 1. Skill to contrive 2. Strength to provide and 3. Action to compleat All which are fairly applicable to God as a Builder as appears in the following Particulars Metaphor I. A Builder is an Artist a Man of Wisdom to contrive the fittest Model of the Whole in general and of the distinct Rooms and Parts in particular II. A Master-Builder usually hath a principal or Head-Workman to whom he imparts his Secrets in his great and weighty Contrivances who is to enter upon the chiefest part of the Work and not only to work himself but to order and direct all subordinate Workmen III. A Master-Builder hath the Figure or Idea of the Materials in his Mind of which the Fabrick is to be compacted and gives Order for the bringing them forth to answer his great Project and Design IV. A wise Master-Builder lays a Foundation to set that Fabrick upon that he intends to build for a House City or any kind of Edifice which cannot stand without it as Christ tells us V. A Builder puts his Workmen into Order and his Materials into their proper places the Stone Brick Timber Lead Iron Brass Silver c. VI. A Builder raises Fabricks of several sorts some of higher Consideration and Grandure than others as Temples the Palaces and Thrones of Princes Noble and Great Men's Houses inferior Dwellings and dismal Prisons VII A Builder gives Ornament as well as Form and Being to a House VIII A Builder is a great Benefactor to the World in making Places both for Safety and Conveniency IX A Builder is pleased with his Work when finished and is worthy of Honour for it Disparity I. GOD the first Founder and Builder of all things is that great Master of Wisdom of whom it is said that he finds out knowledg of witty Inventions that he is wise and perfect in knowledg that his Wisdom is unsearchable and his Ways Contrivance and Projections past finding out in his Works of Creation as well as Providence for not Man only is fearfully and curiously made but all his other Works so well contrived that it is not possible for any to mend them In Wisdom hast thou made them all II. God the infinite and most wise Contriver hath his Word or Son who is called the Wisdom of God and a wonderful Counsellor to be his Head-Workman who was in the Bosom of the Father and understood all his Secrets by whom he made the Worlds who is called the Son the Character Image or Representative of God without whom there was nothing contrived or made that was made either things in Heaven or things on Earth visible or invisible whether Thrones Dominions or Principalities all things were made by him and he was before all things and from him came Order and Direction to all subordinate or secondary Causes III. God the Builder of all things had the Idea in his own Mind and gave Order for the bringing of them forth in order to suit his most wise and wonderful Purposes for as known to God are all his Works from the beginning so he said Let the Heavens the Earth the Water the Air appear and they did so IV. God this great and wise Master-Builder hath planted the Heavens above and laid the Foundations of the Earth beneath which when we consider that they have no bottom but the Air and the Water we must resolve it into his own Power which can do every thing or his Word or Son who bears up the Pillars of the Earth and upholds all things He looked for a City which hath Foundations whose Builder and Maker is God V. The God of the whole Earth did at the first put all Materials into their proper places and assigned all his Servants their respective Work the Heavens above the Air the Air above the Earth and the Earth above the Waters Christ is Head-Workman above Angels Angels above Men Men in Work and Business above the Fowls of the Air Beasts of the Field creeping Things of the Earth Fishes of the
Sea Men above one another in respect of his Church his spiritual Building Moses above Joshuah and ordinary Prophets Aaron above other Priests Apostles above Evangelists and ordinary Ministers And all to shew his wonderful Skill and Wisdom Angels to keep his Commands and sing Praise the Heavens to declare his Glory and the Firmament to shew his handy Works Moses to manifest Wonders on Earth Aaron to celebrate his Worship John Baptist to set forth Jesus the Apostles to plant Churches and preach the Gospel to Jews and Gentiles Elders of a lower Rank Apollo and Evangelists All which have their peculiar Work and Place assigned by the great Architect of the whole Universe VI. God hath set his Stories in the Heavens where his glorious Majesty dwells and Jesus our great High-Priest sits at his right hand where all the Angels are seated in Glory and the Spirits of just Men made perfect surround the Throne of God and the Lamb The Earth for Men The dismal Prisons and Regions of Darkness for disobedient Spirits and evil Angels VII God hath not only beautified the Meek with Salvation but adorned New Jerusalem where the Saints shall dwell with so high and Soul-ravishing Excellencies as the most sublime Rhetorick can set forth as Gold Pearl Diamonds and other precious Stones the Street pure Gold the Building of the Wall Jasper the Foundations precious Stones and the Gates Pearls VIII God is a great Benefactor who hath made Buildings both for Safety and Conveniency He made the Fountains to contain the great Deeps to keep them from breaking out upon the World he has made Windows in Heaven to keep the Waters above from falling down too furiously to the prejudice of Man and Beast He hath made Chambers to keep in the roaring Winds from annoying Mortals with constant and impetuous Blasts The raging Element of Fire he hath confined to its proper Region where it cannot harm us without his permission He hath given us a pleasant and fruitful Earth a comfortable and refreshing Air a beautiful and delightful Heaven which he has placed as a Canopy over us He has constituted a good and holy Church which is as a Wine-Cellar to supply all our Wants where he has placed the Word the Spirit the Ordinances good Counsel and Instructions suitable Comforts and Consolations there is the Wine the Oil the Balm the Bread where he feeds his Lambs and makes his Flocks to rest at Noon satisfying with Favour and filling with the Blessings of his Bounty He will abundantly bless Sion's Provision c. IX God is pleased with his Work when finished He looked upon all things which his Hand had made and behold it was very good He is worthy of Honour for what he hath done because they are great things mighty things wonderful things without number So that it might be said as David O give thanks to the Lord who by his Wisdom made Heaven Let all the Host of Heaven and all the Inhabitants of the Earth praise c. Metaphor I. AN earthly Builder is but a mortal Man subject to Weakness and Death II. The earthly Builder has but a small pittance or measure of Skill and Wisdom 't is but the Wisdom of a Son of Man as light as Vanity and next to Foolishness III. Earthly Builders are fain to pause study and consider before they bring forth their Devices IV. The earthly Builder must have Materials to work upon and Servants to employ V. An earthly Builder cannot effect his Purposes in point of Building by his Word without Work and Labour VI. The earthly Builder must have much time allowed him to finish a great and famous Fabrick VII An earthly Builder lays the Foundation of his Work upon a brittle substance or at best upon a Rock which is capable of Dissolution VIII An Earthly Builder builds but little comparatively as some Towns Cities or part of them c. IX An earthly Builder may be out-done by a Successor X. An earthly Builder builds for other Men all being not for himself XI An earthly Builder is capable of Improvement in his Skill for Experiment and second Thoughts instruct him in some Points he was before ignorant of XII An earthly Builder oft-times undoes what he hath done plucks it down to make it better Disparity I. GOD the heavenly Builder is a mighty God the everlasting and everliving God with whom is no beginning of Days nor end of Life II. The heavenly Builder hath all the Treasures of Wisdom he is full of Wisdom and Knowledg he is essentially wise and skilful and gives all the Wisdom and Skill that is possess'd enjoyed or used by Men or Angels 'T is unsearchable past finding out beyond all comprehension so profound that Angels are Fools in comparison of him He charges his Angels with Folly III. The heavenly Builder having all Wisdom and Knowledg sees by one Act uno intuitu all things that are necessary and commodious and needeth not to suspend Actions till after Study and Consideration nor stay for any one to be his Help and Counsellor because there is none able or fit to teach him Who hath been his Counsellor c. IV. The heavenly Builder can make Matter fit for his purpose where he finds none even as all Things that are seen were not made of things that do appear but of Matter that was void of Form of which there was no pre-existence but it was made out of nothing and then formed into a glorious Globe and most beautiful Fabrick by him who alone that is without the help of any other doth great Wonders that by Wisdom made the Heavens c. V. God does all by a word of his Mouth Let there be a Heaven and immediatly it appears let there be an Earth and it was so c. as Gen. 1. VI. But God doth his Works which are exceeding in a moment He just pronounces the word and it is done VII But the heavenly Builder laid his Work upon a sure and unshaken Foundation upon an impregnable Rock firm and immoveable against all violence whatsoever viz. his own Almightiness than which nothing can be more permanent c. VIII The heavenly Builder has been the Erector of the whole Fabrick of the Universe He that built all things is God IX But none can mend the Work of God nor take the Glory from him His Works shall praise him for ever c. X. But all the Buildings that God makes are for himself he is no Man's Workman or Servant but hath made all things for himself For his own Pleasure they were and are created XI But God is perfect in Knowledg and therefore uncapable of Addition to it None can tax him of Hastiness Failure or Inadvertency All Sciences meet in Him as their proper Center XII No such thing done or need to be done by God No Angels unmade or Heavens dissolved or Souls annihilated or extinguished or Seas dried up to
put them into a better Form I know that thou canst do every thing 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 ãâã ãâã ãâã ãâã ãâã 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
XVI A good Housholder is full of Sympathy is much concerned and grieved when things go ill and are out of Order XVII A good Housholder gives reiterated Instances of his Favours he is familiar with his Family speaks to them and smiles on them hears them when they call helps them up when they fall XVIII A wise and good Housholder deals plainly and uprightly with his Family sheweth them the Danger of Disobedience both to Children and Servants hides nothing from them that may be for their Good lets his Servants know that if they obey not he will turn them out of Service and Children if they are disobedient they shall not only be beaten but also dispossessed of many Privileges and Inheritances XIX A good Housholder encourages his Family by present Rewards and future Promises he pays his Servants well for their Work gives his Children Promise of Reward even an Inheritance XX. A good Housholder gives Correction in season for Faults committed Fathers after the Flesh and Masters chastise disobedient Ones for Faults XXI A good Housholder is so prudent moderate and gentle in his Administration of Severity that there is no Cause of Blame and Censure his Equity and Authority justify his Ways XXII A good and wise Housholder when any are obstinate withdraws the Manifestation of former Goodness Favour and Delight for if after all good Means used fruitlesly they will not be reclaimed then he frowns on them and cannot shew his Countenance as at other Times XXIII A wise and good Housholder will maintain his own Rights against Invaders and keep up his Interest according to Law and Justice and the Use of reasonable Means XXIV A wise and good Housholder brings all the Spoil taken from his Enemies and all the Fruits of his Land into his own Houshold there are his Trophies and the Fruits of his Labour found XXV A wise and good Housholder shuts all unruly Persons out of Doors to preserve Peace and prevent Disturbance David would not let a wicked Man dwell with him nor a Liar stay in his House Some will divorce a Wife when she proves treacherous Abraham turned or cast out the Bond-woman and her Son XXVI A wise Housholder sometimes becomes an Enemy to those of his own Family when his Patience is abused and they stand out by large Provocations XXVII A wise and good Housholder doth in his Wrath sometimes swear against Reconciliation and future Acceptance XXVIII A wise and good Housholder sometimes and in some Cases casts off all Care and Pity so as to interpose against Evil or Dangers that may befall from without but gives up to fearful Ruin XXIX A good and wise Housholder is ready to have his Actions tried and refuseth not to come before a Judg or before the Determination of tolerable indifferent Persons XXX A good and wise Housholder renders Rewards and Encouragement to his Family and Servants that do well Be thou Ruler over much enter into the Joy of thy Lord. Parallel I. THat God is the first Author that gives Being to Matter Form and Order is so great and evident a Truth evinced by Scripture and Reason that none can deny it without shaking the very Foundation of Heaven and Earth and of all true Piety and Religion For all things that do appear were produced by some Cause pre-existent or else they did cause themselves which last cannot be because then they must be before themselves which is a monstrous Absurdity See the ancient Records of the World and all things therein Gen. 1. II. God the most great and good Housholder seeing it very needful and convenient hath built a House for the Commodity of his Family yea many Houses suitable to the distinct Parts of his Family which is very great One House fit for Angels and the Souls of Saints that is Heaven one for Men even the Earth one for a Nursing-House to the Off-spring of his Family and that is his Church which is the House of the Living God the Nursing-House for his Heirs and eldest Sons These things have his Hands begun and finished He that built all things is God III. God did not think it meet to be alone in the Enjoiment of perfect Happiness in himself and therefore hath taken into Covenant with himself Angels and Men and for this end was Jesus Christ set up from everlasting to gather together in himself both things in Heaven and things on Earth c. IV. Thus God the great and good Housholder hath done He hath made nothing in vain but hath fitted each Creature with Natures to do Work suitable to their proper Station The Angels to dwell in Heaven to praise in Heaven to flie through Heaven to come down into the Air to visit the Earth and view the Sons of Men Men are fitted to look up to Heaven to pray to reade to contemplate to reverence God to propagate to replenish the Earth Beasts are fitted for Labour and Service as the Horse the Mule the Ox c. The Sheep with all other Creatures receive Influence from his great and good Spirit so as to come to the Place where their Prey is and where they are to be taken for assigned Use. V. God the great and good Housholder hath set all things in Order both in the upper and lower World who is not a God of Confusion but of Order in all the People of his Family Christ his First-born is not only King even the King of the Earth but the King of Angels he is the Head of all Principalities and Powers Angels next to him above Men Men God's Representatives and Vicegerents above Women The Man is the Head of the Woman Parents the Head of their Off-spring and Children above Servants and all these above the Beasts of the Field or creeping Things of the Earth VI. Even thus hath God the great and good Housholder done to all his Family He hath appointed his First-born to be a Mediator a Priest an Advocate to influence the Gospel and Word his Angels to protect his People in Love to serve one another and bear one anothers Burthens Women to bear Children and nurse them and to be meet Helps to their Husbands Parents to love their Children Children to honour their Parents Servants and Subjects to obey their Supreme and all these to adore God and obey the Lord Jesus Christ. VII God this great Housholder hath made Provision for his great and large Family The Eyes of all things look up and trust in him he gives them their Meat in due season In my Fathers House is Meat enough and to spare Heavenly Manna as Meat and Food for Angels heavenly Food as the Bread of Life for the Saints earthly Food as Corn Wine and Oil for Men Grass and Herbs c. as Meat for Beasts c. His Hand gives all things needful If in the House he feeds them if in the Field he feeds them and fills them with good things c. VIII God keeps his Place in
Heaven Tho Angels fall out and go to War tho Men differ the Heavens shake the Mountains remove the Winds bluster the Waves of the Sea roar and rage yet the Lord is in Heaven and he beholds all Disorders of Men and still keeps his Place in perfect Tranquillity and moves not for the Good of his whole Houshold depends upon it for if it were possible for the immoveable God to leave his Place all would become a Piece of Confusion IX God the wise Housholder hath set out the Church for a Vineyard and Garden digg'd a Wine-Press and built a Tower the World for a plowed Field the wise and best Men both Divines Philosophers Naturalists and Historians to yield a fruitful Crop of Teaching and Instruction to supply his great Houshold X. God the most wise and good Housholder hath contrived the Scituation of his Family near adjoining to thââse great Conveniencies of still and stanâââg Pools pleasant and gliding Streams coââstant rising and issuing Springs for eââcrease of Knowledg and standing ãâã and Government establishing the ãâã of Religion and Piety as pleasant Streâââ and issuing Springs for encrease oââ Knowledg XI God the great and wise Housholder teacheth instructeth gives forth his Law shews them what is good and required of them charges his Family to walk by the Examples of the Best to walk in Wisdom to give no Offence to hold fast that which is good God is troubled as it were and angry at great Miscarriages and unseemly Actions grieved if I may with Reverence so speak at his very Heart with particular Instruments angry with not only some but even the whole Houshold when the Offenders will not reform XII God loved all his Creation when he looked upon it and saw all to be good he could do no otherwise Angels Men Beasts creeping Things Fowls and all inanimate Things The Church he loves on new Terms The Father himself loves you because you have loved me and believed that I came forth from God XIII God sent Moses to Israel when sick of Oppression in Egypt when corrupted with Sin in the Wilderness about the Calf and had need of Purgation Abigail and Nathan to David on the same account Hezekiah to Israel and Ahab as well as he had before sent Samuel to David Peter's Advice is to cleanse from all Filthiness of Flesh and Spirit He takes care for their Security and manifesteth this Care diversly gives Cautions to take heed puts their Enemies in fear sometimes restrains in time of Pursuit of seeming Advantages orders Doors to be shut till the Enemies disappear and the Indignation be overpast XIV God hath to Admiration shew'd his Patience and Long-suffering to his Church to the whole World to the whole Families of the Earth He gave the old World one hundred and twenty Years bore long with the Murmurers of Israel in the Wilderness was forty Years grieved suffered Jerusalem long before the first Captivity longer before the last by the Romans gives Jezebel and Mystery Babylon Time and Space spared a sinful World in general above five thousand Years XV. God will not be always wroth lest the Object of his Wrath should fail before him retains not Anger for ever takes immediate Notice of Returns and forthwith proclaims Peace and Reconciliation XVI God is plenarily qualified with Bowels of Compassion and Tenderness towards his People I have seen the Affliction of my People and am come down to deliver In all their Afflictions he was afflicted My Bowels are afflicted for him He pities them that fear him c. XVII God loads as it were with Benefits speaks comfortably bids others speak comfortably as from him Speak comfortably to Jerusalem Let us reason together Smiles invisibly by Providence invisibly by Grace and Spirit hears Prayer in an accepted Time helps up his Church and People when they fall Aaron rose up by his help God raised holy David when he fell Peter in like manner Which confirms the Word of his Servant c. XVIII God demonstrates the great Danger of Disobedience with all plainness by Words at length If thou doest Evil Sin lieth at the Door All the Curses of the Book light on the Children of Disobedience who are separated to Evil and destroyed if they do wickedly He that sins shall die If you remain disobedient he will not prevent your Ruin He will not hear when you call but laugh at your Calamities and rejoyce when your Fear comes Prov. 1. XIX God suffers none to labour in vain nor spend their Strength for nought in his Service He doth good unto all his tender Mercies are over all his Works He makes one Day in his Courts better than a thousand elsewhere And the Church said it was better with her when she abode undeââ his Conduct than when she left it He will give Grace and Glory and no good thing will be with-hold from them that walk uprightly XX. God in Love and Faithfulness doth correct rebuke chasten and afflict his People for their Profit In very Faithfulness hast thou afflicted me Whom he loves he rebukes and chastens to make Partakers of his Holiness The Fruits whereof David expresseth It was good for me that I was afflicted Thus when Men are iââ Heaviness through many Temptations the Rod drives out ill Dispositions and is a good Remedy to cure Folly c. XXI God renders not to any Man more than is right that he should enter into Judgment with God He layeth Judgment to the Line and Righteousness to the Plummet extenuates to Offenders rather gives less than more In the midst of Judgment he remembers Mercy He debates in measure and as to the Justice of the Cause provoking or measure of Punishments he appeals to the Justice of their own Minds Are not my Ways equal and yours unequal XXII This hath been the common way of God's dealing with Men as well large Congregations as particular Persons I will hide my Face from this Generation c. Thou art a God that hidest thy self c. God left Saul when obstinate and would not be found of him in distress When God leaves a People or Person they lose their Strength and come to Shame and Misery Wo to him that is alone XXIII God hath maintained the Lot of the Righteous throughout all Generations kept up his Church from falling contriv'd a Seed to serve him He will not suffer the Gates of Hell to prevail nor overthrow his Family XXIV God brake the Head of Leviathan gave it to be Meat to his People in the Wilderness cut Rahab wounded the Dragon overthrew great Kingdoms and Armies c. gained Victory over mighty Kings and brought the ââruits of all his Works into his Church there are his worthy Acts Doctrine and Book of the Acts and Examples of all his Servants XXV God shut Angels out of Heaven to preserve Peace sent Cain unto the Land of Nod shut the Old World out of the Ark put Saul out of
the Kingdom puts a difference between Egypt and Israel secludes Hymeneus and Philetus Hypocrites and Hereticks and all unclean Persons that the Peace of the Family may be preserved hath threatned they that trouble it shall bear their Judgment whoever they be God divorced the Church of Israel c. XXVI God upon this Ground hath tho he account it his strange Work turn'd to be an Enemy to those ââf his own Houshold and hath not only cast them out but drawn his glittering Sword made sharp by whetting bent his Bow and prepared his Arrows upon the String made sick in smiting and utterly destroyed aââ in the Case of Israel Judah and Jerusalem XXVII God sware in his Wrath that they should not enter into his Rest and left them to expectation of fiery Indignation XXVIII Thus God dealt with Israel and Judah gave Jacob to the Spoil and Israel to the Robbers and was so far from interposing between them and Danger that he gave them up to fearful Ruine from the Chaldeans and to the Romans in the Time of Josephus declaring that his Eye should not pity neither would he have Mercy And as to particular Persons David told Solomon that if he forsook God God would cast him off for ever Thus those are confounded even as Judas Iscariot was and as Jesus Christ speaks of the Branches that abide not They are cast off and Men gather them and they come to Burning and as Salt when good for nothing is cast to the Dunghill and trodden under foot XXIX God that he might be justified in all his Actions hath appointed a general Judgment to bring forth his Works and Actions that he may clear himself and overcome when he is judged Hence it is said He hath appointed a Day in which he will judg the World in Righteousness call all his Houshold to account before the Angels and there make his Justice shine as the Sun at Noon in respect of all his Providences and Dispensations XXX God certainly rewards all Men for well-doing both in this World and that which is to come Verily shall one say there is a Reward for the Righteous when there is a God that judges in the Earth The Righteous shall be recompenced in the Earth Godliness hath the Promise of the Life that now is and that which is to come Metaphor I. AN Housholder in this World hath but a small Family tho never so great a Person Solomon was the greatest we read of yet small in comparison c. II. An Housholder in this World is but a Steward under another c. III. An Housholder in this World wants Wisdom and may be defective in respect of Government over his Houshold IV. An Housholder cannot of himself make his Family V. An Housholder in this World cannot communicate Strength nor secure from falling by Sickness or Death till they have finished the Work which he hath committed to them VI. An Housholder in this World may be taken away from his Houshold by human Force or by Sickness and Death VII An Housholder in this World may be from home about other Business not all times doing his Family good VIII An Housholder in this World tho he be at home and well yet he may be asleep and Evil come in the same Instant IX An Housholder may be taken away captive or forced to flie from his Family tho as valiant as David as wise as Solomon as great and mighty as Belshazzar and Darius X. An Housholder cannot always preserve his Family in Peace nor give them everlasting Rewards Disparity I. GOD hath a very great Family as numerous as the Stars or the Sand of the Sea The God of the whole Earth shall he be called The Earth is the Lord's and the Fulness thereof The Fathers and the Children are all his and the whole World receives great Benefits by him c. He gives all their Meat in due season He makes the Sun to shine and the Rain to fall on the Just and Vnjust II. But God is absolute Head and Lord under no Commission neither in subjection to any III. God is infinitely wise and good perfect in Knowledg hath all Treasures of Wisdom and Knowledg hath Depths of Wisdom and Knowledg unsearchable and past finding out 'T is impossible for him to err or miscarry in any case his Way is perfect IV. But God is the Maker of his Family from the highest to the lowest Thou hast made us and not we our selves c. V. But God is able to make all Grace abound to make the Arms of their Hands strong to renew their Strength like the Eagle to make the Weak become as David and David as the Angel of God so as to run and not be weary to walk and not faint VI. God is always abiding as he hath no beginning of Days nor end of Life He is the eternal and ever-living God VII God is never from home about other Business cannot be out of the way of doing his Family good because every where present on Earth as well as in Heaven He fills his own Work therefore promised to be with them in the Fire and in the Water and promised never to leave them nor forsake them VIII But God the Keeper of Israel neither slumbers nor sleeps for Night and Day the Dark and the Light are alike to him and between the Land and the Sea there is no difference For his Ways are in the Dark in the Deep and his Footsteps are in the mighty Waters IX But God yea the Omnipotent God cannot be invaded nor carried away captive he keeps his Place and is immoveable None hath an Arm like God and by Strength nor no other way shall any prevail over him God is Omnipotent Powerful Invincible c. X. But God the Preserver of Men and of the Souls of his Saints can so preserve in Peace that none darââs approach to rob his Family of it God gives his Family Consolation and good Hope here and Reward or Inheritance hereafter which shall never fade away nor be taken from them Inferences 1. IF God be an Housholder we infer against Epicures that he is and must be concerned in the Affairs of this lower World why otherwise should all things look up to him as the Psalmist saith and how should they be cared for and provided for as Christ himself and St. Paul averr God gives not his Spirit once and no more but it is given to his People daily and hourly 't is that gives us our daily and common Bread and taketh care of us c. 2. We infer how greatly ignorant most of the World are in that they do not account it a great Privilege to be under the Conduct of God and enquire what they should do to please him 3. What a mighty Blessing and Privilege they have who are under his Conduct that is able to do all manner of Good for them in this World and reward with everlasting Life in the World to come
32.22 Isa. 10.17 66.15 16. Ezek. 21.31 c. Which denotes his Wrath against Sin and wicked Men in whose Power it is to consume those miserable Persons against whom it burns as Fire does Stubble or other combustible Materials See Psal. 18.8 Metaphor I. A Consuming Fire is very dismal when it breaks out in a Town or City what a frightful Cry it causeth what wringing of the Hands Men tremble Women miscarry Children screech out It frightens the Fowls of the Air the Beasts of the Earth it turns all Faces into Paleness and makes the Inhabitants to run together in Heaps in Confusion How amazing were the Flames of Sodom and how terrible is the Burning of Mount Aetna II. A Fire breaks forth sometimes very suddenly when none think of it but all are as they judg very safe and secure yet in a Moment are they surprized when nothing but Horror and Amazement is in the Streets III. A dreadful Fire sometimes breaks out in the Night when Men are asleep yea many times they awake with nothing but Fire about them and can hear little else than the hideous Cry Fire Fire Fire in the Streets IV. A consuming Fire destroys exceedingly it overthrows famous Cities burns down Houses it makes your Marbles and other curious wrought Stones and Bricks to flie it lays all desolate before it and makes a fenced City become as a ruinous Heap What Ruin did it make on Sodom and Gomorrah and the Cities about them What in London and in many other Cities and Towns that might be mentioned to evince the outragious Cruelty of Fire c. V. A consuming raging and devouring Fire spares none nothing that stands in its way it will spare the Palace of a Prince no more than the Cottage of a Peasant Gold and Silver is melted by it as well as Brass and Lead The strongest Castle and best Fortification must down before it it turns all into Dust and Rubbish Cedars and mighty Oaks are consumed before it VI. Wood Hay and Stubble are fit Fuel for a consuming Fire to seize upon and such things as are combustible make it burn the more vehemently And if high and strong Towers cannot stand before a consuming and devouring Fire how is it possible for Briars and Thorns VII A dreadful Fire when it breaks out turns all Joy into Sorrow it makes a Day of Mirth a Day of Mourning and makes rich Men poor Nothing impoverisheth a Person or People more than a consuming Fire VIII Fire of all Elements doth most cruelly and dreadfully torment If a Man or Woman be cast into a Fire what intolerable Pain and Anguish doth it put them to Hence the bloody Persecutors have found out by their Diabolical Art those Cruelties to burn in dreadful Fires the Bodies of God's Children thinking they could not put them to more exquisite Pain and Torment Yea and the Punishment of the Damned is set forth by Fire because nothing is more terrible to think upon than to be cast into a Furnace of Fire tho natural Fire be so dreadful yet Hell-Fire is much more dreadful and tormenting IX A consuming Fire lays waste and makes desolate in a little Time in a few Hours what famous Towns have been consumed to Ashes In the fatal Year of 1666 what dismal Ruin and Desolation was made in London by the last great and fearful Conflagration There were above Thirteen Thousand Houses burnt down and turned to Rubbish and Ashes with Eighty seven Parish-Churches and six Chappels besides the Exchange and many stately publick Halls and magnificent Buildings in all amounting to the Loss of near Ten Millions of Pounds Sterling Parallel I. WHen the consuming Wrath of God furiously breaks out upon a People or Nation it causeth dreadful Horror when it seizeth upon the Ungodly it maketh the stoutest Heart to quake and tremble and it maketh the stoutest Hands to become feeble At his Wrath the Earth shall tremble and the Nations shall not be able to abide his Indignation It poureth out a Fire and the Mountains are thrown down before him Can thy Heart endure or thy Hand be strong in the Day when I contend with thee Who can stand before his Indignation O how will the Wicked flie together in Holes and quiver like a Leaf and cry to the Rocks and Mountains to fall upon them and hide them from the Fear of him that sitteth on the Throne and from the Wrath of the Lamb II. God like a dreadful and unexpected Fire breaks out sometimes suddenly upon the Ungodly How surprizing was that sudden and terrible Hand-writing on the Wall against Belshazzar when he was drinking Wine in Bowles Immediately the King's Countenance was changed and he was troubled in his Thoughts so that the Joynts of his Loins were loosed and his Knees smote one against the other When they cry Peace and Safety then sudden Destruction cometh as Travail upon a Woman with Child and they shall not escape III. God cometh sometimes upon Men in the Night of their Ignorance and Unbelief They lie on their Beds of Ease and carnal Security and will believe no Danger nor fear the Evil that is just at the Door tho it be told them Doubtless Lot foretold the People of Sodom what was coming upon them as Noah did to the Old World but they regarded it not now in the Time of their Ignorance and Darkness tho it weââ about the rising of the Sun the Lord rained Fire and Brimstone upon them IV. God when he breaks forth in Wrath and Fury makes most lamentable Desolation Saith David Thine Hand shall find out all thine Enemies thou shalt make them as a fiery Oven in the Time of thine Anger The Lord shall swallow them up in his Wrath and the Fire shall devour them And in another place Come see what Desolation the Lord hath made in the Earth Our God shall come and shall not keep silence a Fire shall devour before him and it shall be very tempestuous round about Behold the Name of the Lord cometh from afar burning with his Anger and the Burthen thereof is heavy his Lips are full of Indignation and his Tongue a devouring Fire And again Behold the Lord will come with Fire and with Chariots like a Whirl-wind to render his Anger with Fury and his Rebukes like Flames of Fire There is a Day near when the terrible God will arise and shew himself in this dreadful Appearance He will gather the Nations and assemble the Kingdoms to pour upon them his Indignation even his fierce Anger All the Earth saith he shall be devoured with the Fire of my Jealousy V. God will spare the Mighty and Honourable of the Earth no more than the poor and contemptible Ones the King on the Throne must with Vengeance be brought down and consumed as well as the Beggar on the Dunghil the gallant Citizen as well as the inferior Country-man The greatest Courage then will fail and the
strongest fleshly Confidence then will signify nothing The Day of the Lord of Hosts shall be upon every one that is lofty and upon every one that is proud and lifted up and he shall be brought down upon all the Cedars of Lebanon that are lifted up and upon all the Oaks of Bashan upon all high Mountains and upon all the Hills that are lifted up and upon every high Tower and upon every fenced Wall that is lifted up with the Haughtiness of Man shall the fierce Indignation of the Lord be kindled even to the bearing it down and laying it low even to the Dust and the Lord shall be exalted in that Day The Mountains quake at him and the Hills are melted and the Earth burns up or is burned up But the whole Earth shall be devoured by the Fire of his Jealousy neither their Gold nor Silver shall be able to deliver them in the Day of the Lord 's Wrath. VI. Wicked profane and ungodly Men are fit Matter and Fuel for the Wrath of God to take hold of and when they are piled together with the horrid Guilt that is upon their Consciences what a dreadful Fire will there be Whilst they are thus folden together as Thorns and whilst they are drunken as Drunkards they shall be devoured as Stubble fully dry VII The consuming Wrath of God or those Plagues of his Fury when he rises up to contend with the Wicked in a way of Vengeance and Indignation with a Person or People turns all their Joy into Mourning and a bitter Day I will saith God by his Prophet undo all those that have afflicted thee The Fire of God's Wrath will utterly impoverish all the Wicked of the Earth c. VIII 'T is a fearful thing to fall into the Hands of the Living God viz. God being a consuming Fire in respect to this the Apostle spake these Words For our God is a consuming Fire If it be terrible to have a Finger Foot or Hand to burn off or to hear that our Bodies must be cast into a Furnace of boiling Oil or into a fierce devouring ââire how then can Sinners bear the Thoughts of falling into the Hands of the dreadful and terrible God whose incensed Wrath is ten thousand times worse and more intolerable than any Fire that ever Mortals saw or that ever any were cast into IX God when he goeth forth in Vengeance will destroy mightily and in a short space when he rises up to set on fire the Briars and Thorns of the Earth Through the Wrath of the Lord of Hosts is the Land darkned and the People shall be as the Fuel of the Fire Now will I saith God arise and devour at once Destruction is coming upon the Wicked of the Earth Destruction upon Destruction in a Moment will come upon them Let Mystery Babylon look to it this Fire will kindle very suddenly upon that great City in a more terrible and irreparable Manner than her Agents have done upon our Metropolis yea and her Plagues shall come in a Day Death and Mourning and Famine and she shall be utterly burnt with Fire And let the Sinners in Sion tremble for the Light of Israel shall be for a Fire and his Holy One for a Flame and it shall burn and devour his Thorns and his Briars in one day There is vast Difference and Disparity between our common Elementary Fire and the Fire of God's Wrath. Metaphor I. FIre is natural and elementary and so consequently can only seize or consume things that are visible of external or temporal Substances it destroys that only which is fit Fuel for it whilst kept under II. The Flames of a burning and consuming Fire are always seen and the Ruins that it makes are obvious to the outward Eye III. A consuming Fire hath often been overcome and put quite out by Engines Instruments and Industry of Man when it hath burned vehemently a Stop hath been put to it and further Danger prevented IV. Fire is not unquenchable Tho the Burning of Mount Aetna and other burning Mountains where there is much Brimstone and other Sulphureous Matter are impossible for Man to extinguish yet they shall not burn always Disparity I. THe Fire of God's Wrath is Divine or Spiritual and so takes hold of or kindles upon that which is of an immaterial and invisible Substance it seizeth upon Spirits torments Devils and the Souls of Men and Women it kindles not on external Matter only but on internal also II. The Flames of God's Wrath upon the Soul cannot be seen A Man may have a Fire burning in his Conscience like that of Francis Spira and yet by looking upon him you cannot see what Ruine and Desolation it makes there III. God is such a consuming Fire that when his incensed Wrath is kindled in good earnest with a design to burn up and destroy none is able to overcome and put a Stop unto it all the Ways and Means then that Sinners can devise will prove insignificant 'T is not Repentance nor Floods of brinish Tears that can put out or lessen the burning of this Divine Fire 'T is true that when his Wrath is kindled but a little and before the Day of Grace is over his Anger may be appeased but when he lets out the Greatness yea the Deluge of the Vials of his Wrath O then it will be too late IV. The Fire of God's Wrath shall never be extinguished Behold thus saith the Lord Mine Anger and my Fury shall be poured out c. and it shall not be quenched Fire is kindled in mine Anger and shall burn to the lowest Hell And it is said And they shall go forth and look upon the Carcases of the Men that have transgressed against me for the Worm shall not die neither shall the Fire be quenched and they shall be an Abhorring to all Flesh. There the Worm dieth not and the Fire shall not be quenched Application I. IF God be a consuming Fire 't is good to enquire To whom he is so and will be so terrible 1. To the fallen Angels or damned Spirits who once enjoyed him as a gracious Head and Creator but by reason of Sin not being contented with their first Estate were cast out of Heaven and must for ever undergo the incensed Flames of God's Wrath. 2. All profane debauched and ungodly Men who are Enemies to God and Religion who live like brute Beasts upon the Earth who mind nothing but to satisfy their carnal Appetites who wallow in the Lusts of Uncleanness Drunkenness Pride Covetousness c. without timely Repentance as God is so he will for ever be to such a consuming Fire c. 3. All Persecutors Tyrants Murderers Whoremongers and all such that destroy the Saints of God on the Earth the Beast false Prophets and Mystical Babylon to all such will God be continually a consuming Fire 4. All rotten and hypocritical Professors and Unbelievers whether in or out
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
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
a Signet The Son in himself is ãâã ãâã ãâã ãâã ãâã in the likeness of God II. Christ is ãâã ãâã ãâã ãâã ãâã the Image of God representing him unto Men he manifesteth God unto us He is said to be ãâã ãâã ãâã ãâã ãâã the Image of the Invisible God because partaking of the Nature of the Father the Goodness Power Holiness Grace and all other glorious Properties of God do shine forth or are represented declared and expressed to us III. Christ represents God the Father to Believers in his true Form Character or Likeness whom we see not as he is in himself nor can see he dwelling in inaccessible Light at an infinite distance of Divine Nature and manner of Being from our Apprehensions and Conceptions No Man hath seen God at any time the only begotten Son which is in the Bosom of the Father he hath declared him IV. Christ respecting his Essence is the same God with the Father but the Subsistences or Persons of the Father and Son are different and so not the same V. Christ being the express Image of the Father brings into our Minds what kind or manner of God the Almighty is his Excellencies and glorious Perfections are hereby presented as it were to our view By which means we are taken up into holy Meditations and Contemplations of him whom by reason of Sin we had forgotten and lost the true knowledg of VI. Christ being the express Image of God the Father who is the blessed and only Potentate and the glorious King of Heaven and Earth who hath dear and tender Love to us his poor Creatures who is our Friend Husband Father gracious and chief Benefactor causes all true Believers greatly to prize love and esteem the Lord Jesus not only for his own sake but for the sake of him whom he doth resemble and represent VII Christ God-Man in one Person or God manifested in the Flesh the glorious Representation of the Father to Sinners is the Admiration of Saints and Angels 't is a great Mystery and comprehends the Depths of God That the Glory of God should shine forth in the Nature of Man is and will be the Wonder of both Worlds t is judg'd by all the Godly to be the Master-piece of Divine Wisdom Metaphor I. AMong Men the Substance of a Thing hath the precedency or is before the Sign or Image of it the Person and then the Picture or Emblem of it II. An Image Figure or Character among Men cannot fully and perfectly in every thing express or represent the Person 't is made for it differs in Matter Life and Motion c. III. 'T is gross Idolatry to worship Images or the Likeness of any Thing in Heaven above or the Earth beneath IV. Other Images are soon marr'd and pass away Disparity I. THat which is said of Christ ãâã ãâã ãâã ãâã ãâã being or existing and subsisting in the Form of God that is being so essentially for there is no ãâã ãâã ãâã ãâã ãâã Form in the Deity but what is essential unto it This Christ was absolutely antecedently to his Incarnation the whole Nature of God being in him and consequently he being in the Son of God II. Christ is a lively perfect and compleat Image Character and Representation of all the glorious Attributes Excellencies and Perfections of the Father the Fulness of the Godhead dwelling bodily in him Were it not so he could not gloriously represent unto us the Person of the Father nor could we by contemplation of him be led to an Acquaintance with the Person of the Father 1. The Father is from Everlasting so is the Son 2. The Father is a perfect Divine Person or Subsistence so is the Son 3. The Father hath Life in himself so hath the Son Life in himself 4. The Father created the World so did the Son 5. The Father upholds all things by the Word of his Power so doth the Son 6. All things were made for the Father so all things were made for the Son 7. The Father is to be worshipped so is the Son 8. The Father knows all things and searches the Heart so doth the Son 9. The Father is in the Son so is the Son in the Father The Father is in me and I in him The Father being thus in the Son and the Son in the Father all the glorious Properties of the one shine forth in the other The Order and Oeconomy of the Blessed Trinity in Subsistence and Operation requires that the Manifestation and Communication of the Father to us be through the Son 10. All other Perfections of the Father shine forth in Christ 't is he that makes them manifest to us according to that of the Apostle For God who commanded the Light to shine out of Darkness hath shined in our Hearts to give the Light of the Knowledg of the Glory of God in the Face of Jesus Christ. The Wisdom of the Father is great and infinite many ways but wherein doth it shine more gloriously than in the Son 's working about our Redemption in reconciling Justice and Mercy in punishing Sin and pardoning the Sinner To the intent that now unto the Principalities and Powers in heavenly Places might be made known by the Church the manifold Wisdom of God 11. The Father is still of Goodness and Love to Man this appears in his making of him Supreme over all Creatures on Earth But what is this Favour and Goodness to that which is manifested in and by Christ in raising him up when a Rebel and vile Traitor to the Honour and Dignity of a Son and to accomplish this to give his only begotten Son to die in his stead He made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him Christ hath redeemed us from the Curse of the Law being made a Curse for us There was much Favour and Love in the Blessings and Privileges of Creation but in Redemption Mercy is magnified likewise to admiration and shines in equal Glory 12. God the Father is infinitely holy just and righteous His Holiness and Justice appeared in casting off the fallen Angels and by executing his Severity upon our first Parents and by destroying Sodom and Gomorrah and the Cities about them and in several other respects Yet how much more abundantly doth his Holiness and Justice shine forth in the Son the Image of the Father when he came forth to redeem Mankind in that he made his Soul an Offering for Sin God letting out his Wrath upon him sparing him not when he stood in the place of the Sinner For the Transgressions of my People was he stricken As Mr. Burroughs observes there is nothing sets out God's Justice Holiness and infinite Hatred of Sin like this c. Our Nature is united to the Divine Nature of God that so by that mystical Union Grace and Holiness might be communicated in a
unsearchable Riches of Christ. 7. He shuts evil Persons out of the Church as he served Judas and will shut them out of the new Jerusalem at the last Day He scatters Wickedness by his Laws and Doctrine of Holiness He takes care of his Subjects and smites those that persecute his Church He is a Praise to all them that do well and much more will be when he advanceth his Saints to be Rulers over many Cities and sets them upon Thrones and he pronounces the Sentence Well done good and faithful Servant enter into the Joy of thy Lord. King I. THe Kings of the Earth do not create their Subjects II. The Kings of the Earth are naturally weak and many ways defective in point of Qualification III. The Kings of the Earth are ordinarily made and instituted by Men. IV. The Kings of the Earth have their Political Power Strength and Maintenance from their People V. Kings have their Power limited and confined to a certain part of the Earth VI. The Kings of the Earth may be over-reached in their Politicks as Solomon was by Women VII The Kings of the Earth may alter from better to worse and turn Tyrants as too many have formerly done VIII The Kings of the Earth may be toss'd from their Thrones and have their Kingdoms taken from them by an invincible Force which they cannot withstand as in the Case of Nebuchadnezzar and many others IX The Kings of the Earth are mortall and must die I said ye are Gods but you shall die like Men and fall like one of the Princes Mors pulsat aequo pede pauperum Tabernas Regúmque Turres Horat. X. The Kings of the Earth even the greatest and highest amongst them are but the Sons of Earth earthly very low and meanly descended in comparison of Christ. XI The best and greatest Honours and Favours the Kings of the Earth can confer on Men are temporal and fading XII The Kings of the Earth in their Execution of Wrath and taking Revenge can but hurt and kill the Bodies of their Enemies the Soul is out of their reach Disparity I. JEsus Christ the King of Kings created his Subjects both Angels and Men Whether they be Principalities or Powers Things in Heaven or Things on Earth all Things were made by him and for him II. Jesus Christ hath more than the Strength of an Unicorn is called the Lion of the Tribe of Judah hath all the Treasures of Wisdom and Knowledg yea all Fulness III. Christ is a King made and set up immediatly by God himself who hath made him higher than the Kings of the Earth and set him King for ever upon the holy Hill of Zion He hath exalted one chosen out of the People IV. Christ's Riches and Strength are of and from himself He that has the Power of the Godhead dwelling bodily in him needs not Strength or Maintenance from others V. Jesus Christ is Lord of all hath all Power in Heaven and Earth committed to him He hath an unlimited Power Angels and Principalities are subject to him he is set up over all the Works of God's hands VI. Jesus Christ is the Wisdom of God and could not be circumvented by great Beelzebub who is the most subtil Politician all his mysterious Stratagems were to Him but as the Cords of Tow to Sampson in the Mightiness of his Divine Strength This great Captivity Jesus led captive and having spoiled Principalities and Powers he made a shew of them openly and was with a most Majestick Triumph attended to his Throne in Heaven VII But Jesus Christ being naturally and essentially good abides immutably so is the same yesterday to day and for ever VIII But Jesus Christ is for ever set down at the right hand of God upon the Throne of his Excellency and there will continue till the end of Time till all his Enemies shall be made his Footstool He will overthrow the Dragon with all his Infernal Force so that there shall be no more Place found for them and in a short time will swallow up Death in Victory The last Enemy that shall be destroyed is Death IX But Jesus Christ being raised from the Dead by the Glory of his Father dies no more Death hath no more dominion over him I am he that was dead and am alive and behold I live for evermore and have the Keys of Death and Hell To Him it is said Thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdom X. Jesus Christ is highly discended the immediate Off-spring of God greater in point of Pedegree than all the Sons of Nobles called in Scripture the Man of God's Right-Hand his Fellow He thought it no Robbery to be equal with God The second Man Adam is the Lord from Heaven Therefore truly called the Lord of Glory Had they known him they would not have crucified the Lord of Glory XI But Jesus Christ the King of Heaven can confer Honours and enrich with such Favours as are everlasting With him are durable Riches and Righteousness He hath promised a Crown which never fadeth away XII But the Lord Jesus can destroy both the Bodies and Souls of Men whether Kings or mighty Ones of the Earth that are his Enemies and make them cry out to the Rocks to fall on them and to the Mountains to cover them and hide them from the Wrath of the Lamb who can cast the Dragon the Beast and the false Prophet with all their Adherents into the Lake that burns with Fire and Brimstone Inferences I. FRom hence we may plainly see the clear and undoubted Right which the Lord Jesus Christ hath to all the Works of God's hands 1. By his great Descent he is the natural Son of God The Word was with God and the Word was God and Being in the Form of God thought it no Robbery to be equal with God called the Man that is God's Fellow 2. He is qualified 3. He is chosen 4. Anointed 5. Proclaimed All which may challenge a Right to a Regal Power II. From hence we infer the undoubted Duty of all both Angels and Men to obey him Emperors Kings Princes Nobles and all the Judges of the Earth owe Homage and Service to him therefore commanded to kââss the Son c. III. From hence we infer the good and happy State of all his Friends and Favourites He both can and will do great things for them gives great things unto them saves them from Sin Death and the Devil He will invest them with a Kingdom a Crown a Throne and unspeakable Glory Which Eye hath not seen nor Ear heard neither hath it entred into the Heart of Man to conceive the Things which God hath laid up for those that love him IV. Moreover from hence we may infer what the sad and miserable State of his Enemies will be without Repentance and the Necessity of their
Submission to Him even Emperors Kings Princes Nobles Captains Armies Freemen Bondmen even all both small and great He hath Power to punish all Treasons Rebellions Affronts Misdemeanors and Indignities whatsoever All that will not hear and obey him shall be destroyed He will speak to them in his Wrath and vex them in his sore Displeasure His Enemies shall be cloathed with Shame All that hate him shall be confounded and flie before him They shall be like the Dust how great soever They shall call for the Rocks to fall on them and to the Mountains to cover them from the Face of him that sits upon the Throne and from the Wrath of the Lamb. V. From hence we are taught to observe That it is our Duty 1. To adore reverence and honour Him 2. To obey and keep his Law 3. To trust in Him only for Defence and Protection 4. To pray that He would take to him his great Power and reign O blessed Son of David King of the Jews King of Israel Lord of the Gentiles Governor of Nations and King of Kings thy Kingdom come that thy Will may be done in Earth as it is in Heaven VI. From hence we infer the happy State that the whole Universe shall be in in God's appointed Time when this good great and mighty Potentate shall take to him his great Power and obtain a full Possession of all his Right When the Heavens shall rain down Righteousness and out of the Earth shall spring forth Joy The Mountain's shall drop new Wines and the Hills shall flow with Milk The Light of the Moon shall be as the Light of the Sun and the Light of the Sun as the Light of seven Days The Heavens shall rejoyce ever us and drop Fatness the Weary shall be at Rest and break forth into Singing A Jubilee shall be proclaimed and Persecution no more heard Judgment shall run down like Water and Righteousness like a mighty Stream Every Man shall sit under his own Vine and under his own Fig-Tree and none make him afraid Peace to all the Ends of the Earth Swords beaten into Plowshares and Spears into Pruning-Hooks no Nation lifting a Sword against his Neighbour no levying War any more No more Earthquakes nor Famine but a fruitful and peaceable Earth The poor Man shall overtake the Reaper and the Treader of Grapes him that soweth Seed And the Mountains shall drop sweet Wines and the Hills shall melt The Captivity of Israel shall be brought again they shall build the old waste Places and plant Vineyards and drink the Wine thereof make Gardens and eat the Fruit thereof Come to Zion with Songs and everlasting Joy where this King shall sit and appear in his Glory Israel shall rejoyce and Judah shall be glad It shall fare well with the whole Creation For the Ox and ãâã Asse that eare the Ground shall eat clean Provender winnowed with Fan and Shovel The Effect of his Kingdom shall be Peace for the Righteous shall flourish and have abundance of Peace and the Fruit of its Righteousness and Assurance for ever For not only the People shall be all righteous but upon the Bells of the Horses there shall be Holiness to the Lord. And the Ransomed shall come to Zion with everlasting Joy upon their Heads They shall obtain Joy and Gladness and all Sorrow Heaviness and Sighing shall flie away For as the Earth bringeth forth her Bud and as the Garden flourisheth with Things that are sown in it so shall the Lord God maââ Righteousness and Praise spring forth before all the Nations Blessed be God Christ a Priest Heb. 7.17 For he testifieth Thou art a Priest for ever after the Order of Melchisedec Vers. 26. For such an High-Priest becometh us who is holy harmless undefiled separate from Sinners and made higher than the Heavens Type I. THe High-Priest was taken from among Men but it behoved him not to have any Blemish II. The Priest assumed not to himself this Office but was called to it of God they were consecrated by Imposition of Hands when they were twenty five Years old III. The Priests were anointed with Oil and washed with Water Thou shalt take thee anointing Oil and pour it upon his Head and he shall wash his Flesh in Water IV. The Priest was gloriously cloathed Thou shalt make holy Garments for Aaron thy Brother for Glory and Beauty V. The Priest was to have a holy Crown upon his Head VI. The Priest's Body and Loins were to be covered with clean Linnen VII The High-Priest bore the Names of the Tribes of Israel upon his Breast when he went in before the Lord. VIII The High-Priest had Vrim and Thummim upon his Breast IX The High-Priest had an engraven Plate of Gold Thou shalt make a Plate of pure Gold and engrave upon it like the engraving of a Signet HOLINES TO THE LORD And it shall be upon Aaron's Forehead that Aaron may bear the Iniquity of the holy Things and it shall always be upon his Forehead that they may be accepted before the Lord. X. Aaron the Priest was Moses's Mouth to the People XI The High-Priest was not to marry a Widow a divorced Woman nor an Harlot but a chast Virgin XII The Priest's work was to offer Sacrifices for the Sins of the People For every High-Priest is ordained to offer Gifts and Sacrifices c. XIII The Priest was to take the Blood of the Bullock and dip his Finger in it and sprinkle seven times the Mercy-Seat c. and likewise the Blood of Calves and Goats and he sprinkled the Book and all the People the Tabernacle and the Vessels of the Ministry XIV The Priest's Garments were to remain after him to cloath and adorn his Sons withal XV. The Priests were to sound the Trumpets which as Mr. Godwin observes were twofold sometimes an Alarm to War sometimes to assemble the People XVI The Priests of the Lord were to teach the Law to the People The Priest's Lips should keep Knowledg and they should seek the Law at his Mouth XVII The Priest was to judg of the Plague of the Leprosy and to pronounce clean or unclean XVIII The Priests under the Law made and anointed Kings Jehoiada the Priest and his Sons anointed Joash King of Judah XIX The Priests were to appoint Officers over the House of God and it did not appertain to the Civil Magistrate to intermeddle in the Priest's Office See the Case of Vzziah 2 Chron. 26.20 XX. The Priests of the Lord were to bless the People XXI The High-Priest only went into the Holiest of all and that not without Blood to make Atonement XXII The High-Priest only made the Perfume for Burnt-Offerings and it might not be applied to any other use but to burn before the Lord. XXIII The Death of the High-Priest set the guilty Person or Man-slayer free who had fled to the City of Refuge After the
Death of the High-Priest the Slayer shall return to the Land of his Possession By the High-Priest's Death an Atonement was made for him saith Mr. Ainsworth XXIV The High-Priest brought the Bodies of those Beasts whose Blood was brought into the Sanctuary to be burnt without the Camp Parallel I. CHrist was of the Race of Mankind of the Seed of David according to the Flesh Forasmuch as Children are Partakers of Flesh and Blood he likewise took part of the same but was altogether pure spotless without the least Stain of Sin II. So Christ glorified not himself to be made an High-Priest but he that said unto him Thou art my Son c. and in another place Thou art a Priest for ever c. The Father invested him in this Office Him hath God the Father sealed He was baptized and the Spirit came down visibly upon him when he was about thirty Years old III. Christ was anointed with the Oil of Gladness above his Fellows How God anointed Jesus of Nazareth with the Holy-Ghost and with Power He had also immaculate Sanctity and Purity in him IV. Christ was said to be glorious in his Apparel cloathed with the Divine Nature as with a Garment he was adorned with perfect and compleat Righteousness V. Signifying saith Mr. Guild the Deity of Christ which as a Circle hath neither beginning nor end and the Royal Dignity whereby he is advanced to be the Supreme Head in all things to his Church or his Kingship See Goodwin's Moses and Aaron VI. Christ's Humanity is cloathed with true Holiness which is compared to fine Linnen clean and white VII The Lord Jesus as our High-Priest presents ââor bears the Remembrances of all his faithful People upon his Heart when he appears before God to make Intercession for them He knows his own Sheep by Name VIII Christ hath in him the Perfection of true Light Beauty and Holiness Vrim and Thummim signified Christ's Prophetical Office whereby He as a standing Oracle to his Church answers all Doubts and Controversies whatsoever IX Christ is the real Antitype of this engraven Plate in likeness of a Signet Holiness to the Lord in that the Father hath actually communicated to him his Nature who is the express Image of his Person a glorious Representation of him to us being able to bear and hath born our Iniquities The Lord hath laid on him the Iniquities of us all X. Christ is the Mouth of the Father to the Sons of Men He is called the Word of God God hath spoken unto us by his Son XI Christ's Church must be a pure Virgin chast unstained with Superstition or Idolatry giving neither Love nor Worship to any other Christ owns none but such a People for his Spouse XII Christ offered up his own Body as a Sacrifice for our Sins He appeared to put away Sin by the Sacrifice of himself Christ was once offered to bear the Sins of many c. XIII As Christ was offered upon the Cross for the Sins of Mankind as a propitiatory Sacrifice so must his Blood in a spiritual manner be sprinkled upon our Consciences that we may be cleansed from our Sins and accepted in the sight of God Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience c. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkled the unclean sanctified to the purifying of the Flesh how much more shall the Blood of Christ who through the eternal Spirit offered himself to God purge your Consciences from dead Works to serve the living God But ye are come to Mount Zion c. And to Jesus the Mediator of the new Covenant and to the Blood of Sprinkling that speaks better things than the Blood of Abel XIV Christ's Righteousness remains for ever to cloath and adorn all true Believers 'T is the Wedding-Garment whosoever hath it not shall be shut out of the Marriage-Chamber and cast into utter Darkness XV. Christ sounds the great Trumpet of the Gospel for the assembling and gathering together of his Elect to himself from all the four Quarters of the Earth and will sound an Alarm at the last Day to the general Judgment The Trumpet shall sound and the Dead shall be raised c. XVI Christ is the great Teacher of God's Law 't is he that gives us the knowledg of Salvation that guides our Feet into the way of Peace We must seek the Law i. e. the Mind and Will of God at his Mouth who shews us plainly of the Father His Tabernacle is only standing not Moses's not Aaron's not Elias's but Jesus's This is my beloved Son hear him He is the last and only Teacher sent from God XVII Christ is Judg concerning the Plague of every Man's Heart what Sin is deadly and what not Tho there is no Sin venial as the Papist's affirm yet there is much more danger and evil in some Sins than in others As for example 'T is worse to have Sin in the Affection than in the Conversation to love it than to commit it The best of Saints have not been without Sin Infirmities have attended them yet they loved them not 'T is a loathsom thing to a true Believer That which I hate that do I. The Priest was to pronounce a Man utterly unclean if the Plague was got into his Head So if a Man's Judgment Will and Affection are for the ways of Sin if they chuse and love that which is evil Christ the High-Priest in his Word pronounces such unclean When Men approve not of God's ways because they forbid and give no toleration to their beastly Lust and Sensuality and from hence secretly contemn Religion in the strictness of it these surely have the Plague in their Heads XVIII The Lord Jesus makes and anoints many to be Kings for besides his acting towards Men in bringing of them to their Thrones and Kingdoms as 't is said By me Kings reign he makes all his Saints Kings and Priests and they shall reign on Earth XIX Christ hath the absolute Power of appointing what Officers should be in his Church He gave some Apostles some Prophets some Evangelists some Pastors and Teachers Those that make any other spiritual Office or Officer than Christ hath ordained will be found grand Criminals in the great Day XX. Christ was sent to bless the People by turning every one of them from the evil of their Ways to give Pardon yea the holy Spirit and eternal Life to as many as believe on him XXI Christ entred into Heaven it self alone for us as Mediator through the Merit of his precious Blood shed to make Atonement once for all there to appear in the presence of God for us Neither by the Blood of Goats and Calves but by his own Blood he entred in
that have Interest in him or can lay claim to this Lamb and his Righteousness is for our Cloathing No Money will pass for currant as it were with God but Jesus Christ. He is the Saints Treasure their Estate and Inheritance lies in Christ But of him are ye in Christ Jesus who of God is made unto us Wisdom and Righteousness c. X. Christ made himself of no reputation In respect of his Humanity he is called a Worm as Annotators expound that in the Psalmist Psal. 22.6 I am a Worm and no Man a Reproach of Men and despised of the People He was small and despised in the eyes of the great Heroes of the Earth There are several great Disparities between Christ and a Lamb but we shall pass by them and only take notice of two or three Inferences I. IF the Lord Jesus was such an harmless innocent silent and delightful Lamb how doth this set out and aggravate the horrid Sin of the Jews and others who put him to death II. And how doth it magnify the Love and Pity of God to us that he should be pleased to part with this precious Lamb out of his Bosom to be made a Sacrifice for our Sins III. From hence also we may learn how to carry it in the World not to be high-minded and seek great things for our selves he did not so Let the same Mind be in you that was also in Christ Jesus c. IV. Let us make him our Example when under Suffering and in the hands of wicked Men who when he was reviled reviled not again let us not seek Revenge nor render Evil for Evil to any Man V. Moreover let us be contented as He was whatever it pleaseth the Father to exercise us under or in what Pasture soever he sees good to put us VI. And since he suffered so willingly for us let us labour when called thereunto to lay down our Lives for his holy Name-sake Christ the Pearl of great Price Mat. 13.45 46. And when he had found one Pearl of great Price he sold all that he had and bought it Metaphor I. PEarls as Naturalists tell us have a strange Birth and Original 't is the wonderful Geniture of a Shell-Fish congealed into a diaphanous Stone The Shell which is called the Mother of Pearl at a certain time of the Year opens it self and takes in a certain moist Dew as Seed after which they grow big till they bring forth the Pearl II. Those that would find Pearls must search curiously for them and resolve to run through many Dangers among those huge and terrible Monsters of the Sea saith Pliny III. 'T is not an easy thing to find Pearl very few know where to seek for it it lying usually at the bottom of very deep Waters IV. Pearls are things of very great worth The richest Merchandize of all and the most Sovereign Commodity throughout the whole World are these Pearls saith Pliny Moreover he tells us of one Pearl that Cleopatra had which was valued at six hundred thousand Sestertii hence Men will part with all for Pearl V. Yet notwithstanding many Men and Women do not know the Worth and Value of Pearls and hence they through Ignorance esteem them not above Pebbles Swine tread them under their feet they value Pease above Pearls VI. Pearls have a hidden Virtue in them tho for bulk but small yet in Efficacy they are very great VII Pearls are of a splendid and oriental Brightness for which reason the Greeks call them ãâã ãâã ãâã ãâã ãâã à nitore splendente their Beauty is as much within as without VIII A Pearl is round which is an Emblem of Eternity it hath no end IX Pearls are firm strong and well-compact so as Fire cannot consume them nor ordinary Strength break them X. They need no other Riches that find a Pearl of great Price and Value they are made for ever as the Proverb is in respect of this World XI Pearls are a rich Ornament Such as have precious Pearls in their Ears or rich Strings of them about their Necks are look'd upon as honourable Persons XII Pearl is a very rich and Sovereign Cordial and is of excellent use and virtue to prevent Poyson to preserve natural Strength and purge Melancholy XIII Pearls are called Vniones by the Latins because they are found one by one quòd conjunctim nulli reperiantur Parallel I. THe Original and Birth of Christ is wonderful God manifested in the Flesh is the Admiration of Angels A Virgin the Mother of this Pearl according to the Flesh being over-shadowed with the holy Spirit which is compared to Dew conceived and when her Time was come travailed and brought forth Christ the Pearl of great Price And the Angel said unto her The Holy-Ghost shall come upon thee and the Power of the Highest shall overshadow thee c. II. Those that would find the Pearl of great Price must search and seek after him diligently as for hid Treasure and must resolve to pass through all the Troubles and Difficulties that attend the Way of true Piety and Godliness III. 'T is no easy thing to find Christ and obtain an Interest in Him many seek him where he is not to be found in the broad Way and by the Merit of their own Performances few they be that find this precious Pearl IV. Christ is of an inestimable value may well be called the Pearl of great Price The Worth Excellency of Christ far exceeds the Riches of both Indies He is the rarest Jewel the Father hath in Heaven and Earth more precious unto Believers than Rubies and all that can be desired cannot be compared unto Him No mention shall be made of Pearl Hence the Saints part with all for him and do account the best of earthly things but Dung that they may win Christ. V. The Lord Jesus tho in himself he is so precious and prized above all by the Godly yet wicked and carnal Persons by reason of that sordid Ignorance and Blindness that is upon their Understandings esteem him not above the perishing things of this World nay some swinish Men prize their own beastly Lusts above Christ. VI. Christ hath an hidden Virtue most excellent in Nature tho He seem weak small and despised in the Eyes of the carnal World yet he is the Power of God to Salvation VII Christ is beautiful fair and shining his Oriental Brightness is far above the glorious Splendor and Brightness of the Sun shining in his Strength He is the Brightness of the Fathers Glory and the express Image of his Person Christ's Beauty is as much within as without VIII Christ in respect of his Divinity is from Eternity to Eternity without beginning and without end IX Christ is called a Stone a tried Stone and sure Foundation there is no Fire can consume him nor can all the Powers of Hell break or mar him X. They
that find Christ have enough they need no more Riches they are not only made happy here but also to Eternity and may say with Jacob they have all XI Christ is the Saints richest Ornament Those that are grac'd and adorn'd with this Pearl are the most renowned and honourable Ones in the World The Righteous are more excellent than their Neighbours XII There is no Cordial to a disconsolate and drooping Spirit like Christ the Virtue of his Blood and the Comforts of his Spirit revive immediatly the sick and fainting Soul 'T is he that keeps us from the Poyson and venemous Sting of the old Serpent that strengthens us and purges out all our Corruptions XIII Christ is singular there is but one Christ one Mediator between God and Man Metaphor I. PEarls are of an earthly Original II. Pearls are of a very small dimension for tho they be very considerable in value yet are the least of all precious Stones III. Men may find a rich and precious Pearl and yet be miserable in divers respects and that cannot help them IV. Men that find precious Pearls may sell them if they please and sin not nor injure themselves thereby V. Other Pearls are of a perishing Nature they may be defaced broken dissolved and come to nothing Disparity I. JEsus Christ is the Lord from Heaven II. Christ is infinite in respect of his Deity without measure filling Heaven and Earth with his Presence He is in Heaven and yet with his People on Earth to the end of the World III. He that finds this Pearl of great Price can never be miserable Christ supplies all the Wants and Necessities of Believers IV. No Man can sell Christ nor part with him but he sins thereby and ruins himself as Judas did V. Christ is durable this Pearl of Price can never be spoiled or dissolved nor diminish or lose his Beauty Inferences 1. Happy are they that find this Pearl 2. They are Fools who will not adventure the Loss of all for Him 3. Esteem highly of Christ you can never overvalue Him 4. Bless God for bestowing his chiefest and best Pearl upon you The Name of Christ like to Precious Ointment Cant. 1.3 Thy Name is as Ointment poured forth c. THe Spouse knows not how to set out the Transcendent Excellencies of the Lord Jesus Christ. Before she saith His Love is better than Wine and here she compares his Name to Ointment poured forth c. The Words are a Proposition in which you have two Parts 1. The Subject 2. The Predicate 1. By the Name of Christ some understand the Doctrine of Christ declared in the Gospel others by his Name his Person Illyricus in locum Ye shall be hated of all Nations for my Name-sake I will shew him how great things he shall suffer for my Name that is for my Sake 2. Christ hath several sweet Names or Appellations given him in the Holy Scripture that may be compared to Precious Ointment as first his Name Jesus Emanuel the Lord our Righteousness Prince of Peace c. Simile I. OIntment is of a fragrant and odoriferous Scent Precious Ointment yields a very sweet Smell the Box of Ointment which was poured upon Christ the Text says the whole House was fill'd with the Odour thereof II. Ointment hath an exhilarating Virtue it chears elevates and makes the Heart glad Ointment and Perfume rejoyce the Heart hence the Antients in their Banquetings and joyful Feastings used choice and precious Ointments III. Oil hath a drawing and cleansing Quality in it it is powerful in attracting or drawing Pollution or noxious Matter out of Wounds or Sores in the Body IV. Ointment hath a mollifying and suppling Virtue it will soften any hard Tumor or Swelling in the Body the Lord alludes to this They have not been mollified with Ointment V. Ointment is of a beautifying Nature David tells us it makes the Face to shine Naturalists says there is a sort of Ointment that will fetch out Wrinkles VI. Some Ointments are of great Worth and Value as appears not only by Historians but by what is said of that Box Mary bestowed upon our blessed Saviour VII Ointments are of a healing Nature VIII Some Ointments are of a strengthening Nature the Joynts being weak and benum'd or parts of the Body anointed therewith it recovers their Strength IX Ointment being poured forth denotes the use of it 't is of little Profit whilst it is kept close shut up in the Box nor doth it yield that fragrant Smell till poured forth X. Ointment poured forth denotes Plenty as one observes upon the place as also a free Communication of it Parallel I. THe Lord Jesus is very sweet and of a fragrant Smell to Believers as hath been shewed upon divers Metaphors nay he makes their Persons Prayers and all their Performances as sweet Odours in the Nostrils of God Christ perfumes as it were all Persons and Places where he cometh the Person Example Passion Intercession Word Promises Ordinances of Christ are of a sweet Savour II. Jesus Christ and the Spirit that flows or proceeds from him is of a glading refreshing and comforting Nature he anoints his Saints gives the Sorrowful the Oil of Gladness for the Spirit of Heaviness Thou hast put Gladness in my Heart more than in the time when their Corn and their Wine increased III. Christ draws the Soul when his Name is poured out so that the Soul feels the nature of his Sovereign Love and Grace out of the World and the Kingdom of Satan and from all Uncleanness of the Heart and Life to himself Saith Christ And if I be lifted up from the Earth I will draw all Men unto me With loving Kindness have I drawn thee Draw me and I will run after thee Christ draws the Soul from Sin and Sin from the Soul and so cleanseth it thereby IV. Christ's Name poured forth viz. his Perfections and Excellencies made known to a Sinner presently softens his hard Adamant-like Heart all the Hearts of Sinners that have been broken and made tender it hath been done by the Virtue of this precious mollifying Ointment V. This Spiritual Ointment will fetch out all the Stains and Spots of Sin all those Blemishes and Wrinkles of the Soul of which the Apostle speaks that so we may be presented amiable in the sight of God Believers have no Beauty but what they have from Christ. VI. The Lord Jesus Christ is of an inestimable Worth who is able to account the value of this Box of precious Ointment Wisdom is the principal thing Christ is the Wisdome of God its price is above Rubies VII Christ heales the Soul he is not only the Physician but his Blood and the precious Graces of his Spirit is the Balm or Ointment that cures all our Sores VIII All Spiritual Strength is from Christ 't is he only that confirms and strengthens the Feebleness and the Hands that hang
Eye upon such as either help on or rejoyce at their Afflictions XX. Christ is the Believer's faithful Friend He hath been abundantly tried but never failed any that trusted in him He never left his but was full of Kindness to them in all their Troubles not unmindful of those great Concerns committed to the charge of this their choicest Friend Having loved his own that were in the World he loved them unto the end Yet nevertheless the Lord stood by me c. A Friend I. FRiendship amongst Men is usually occasioned from the Suitableness of the Object Man with Man is suitable for Association and this is the great moving Cause of their Friendship not Man with another Creature or rarely a King with a Beggar or a Courtier or Statesman with an illiterate Country-Man as the Subject of his Blessing or Object of his Delight II. Usually they apprehend something of Desert in the Person on whom they bestow their Friendship Either it is deserved by the Good they see in him or may be requited by the Help they may receive from him for 't is possible and usual for a poor Man to be useful to a rich Man and the weakest to him that is strong III. No such Friend hath done so much but it is known and may be declared Christ saith Greater Love hath no Man than this that he lays down his Life for his Friend wherein their Love is plainly seen and may be comprehended IV. The best natural Man may sometimes forget his Friend either through a multitude of Business Incumbrance or weakness of Memory during which time he may suffer much V. Such a Friend knows no more of his Friend's Condition than is revealed to him neither is he able to pass right Judgment respecting him as in Job's case therefore cannot reach the Heart with Comfort VI. Such may be thy Condition that thy best Friend may not know how to help thee tho willing such may be the Affairs thou art to manage VII Tho a natural Friend may know what will help thee yet it may not be in his Power to help thee The tender Mothers in Judah and Jerusalem their Bowels moved for the starved and languishing Babes of their own Bodies and they knew that Food would have succoured them but 't was not in their power to procure it VIII These natural Friends may be removed from thee or thou from them and so thou mayest be left destitute and this Friendship come to an end Many have been clapp'd up in a Dungeon and sequestrated from their dearest worldly Friends therefore they are uncertain at best however if no Dungeon yet Death will separate them IX Natural Friends may be made unable to perform their Promises A real Friend through an over-heated Zeal doth sometimes out-bid himself and is not able to make good his Word which lays a Man under great Disappointments I relied on my Friend's Promise but he hath failed me Nay a Friend when he promises may at that time be able to make good his Promise but some strange Providence may suddenly disable him Disparity I. BUt Christ grounds not his Friendship here there being in fallen Man no Suitableness of Association Man being polluted Angels might be thought much more suitable But 't is Love and free Grace that notwithstanding there was nothing desirable in fallen Man he being altogether sinful and so not suitable for Association yet Jesus Christ hath made choice of Man and is become his true and faithful Friend II. But Jesus Christ grounds not his Friendship on this Bottom for fallen Man is altogether undeserving nothing that was in them could be the Cause of his Friendship but meerly his own good Will and Pleasure Man being utterly unable to requite his Love and Kindness or to give any thing to him in requital so that it is undeserved Friendship III. But Christ hath done so much for his People as is not known nor can be conceived and all this when they were Enemies If it be considered what he did for them before Time what he hath done in Time and what he hath prepared for them in after-Times it will appear that there is no such Friend as Christ who entertains all his with eternal Mansions Glory IV. But this Friend will never forget thee wherever thou art tho never so remote let thy Condition be what it will he is ever mindful of thee and of his Covenant What God said concerning the Temple that Solomon built Christ saith the same to his People Mine Eye and my Heart shall be on them perpetually Lo I am with you always to the end of the World V. But Christ knows our Conditions and can pass right Judgment concerning us and can reach our Hearts to comfort and support them He knows the Ways I take saith Job He is a Soul-Friend he it is that teacheth the way to true Happiness and adorns the Soul with Grace that 's the Friend to be desired VI. But Christ can take right measures of thy Condition and knows always how to help thee He is never at a loss how to help his People He knows how to deliver thee There are none of thy Affairs too hard for Jesus Christ to manage VII As Christ hath Wisdom so he hath Power All Power in Heaven and in Earth is given unto me What was sinfully said of Simon This Man has the great Power of God may be righteously and truly said of Christ. O here 's a Friend indeed that knows in every state how to relieve thee We may weep and mourn over our dear Friends that are in Sorrow and Misery as they did over Lazarus in the Grave and as the Women did over Dorcas when they were not able to help So thy Condition may be such that thy dearest Friend may say of thy Help as the Depth and Sea said concerning Wisdom 'T is not in me O bâât 't is to be found in this Friend Jesus Christ He hath given sufficient Proof of his Bowels of Pity to his People and of his Wisdom and Power in their greatest Straits VIII But this Friend of Believers nothing can separate from them no not Death it self for he is immortal Was not Christ with Paul and Silas in Prison O how sweet is the presence of a dear Friend in Trouble Alas Walls and Guards may keep off other Friends but nothing can keep or hinder Jesus Christ from coming unto his People IX But Christ is able to make good his Word to the utmost he never out-bids himself Who was ever laid under any Discouragement or Disappointment that trusted in Him In all Changes in all Providences Christ is the same Thou mayest commit great Concerns into the hands of thy supposed Friend and he may fail thee nay into the hand of thy real Friend and yet be uncertain of Security Fire may destroy or Thieves may rob him so that being empoverished he cannot make good what he received
hearest me always He only is authorized to plead for poor Sinners XV. Jesus Christ invites all that are weary and heavy laden to come to him for Rest with a Promise of free access Whosoever comes to me I will in no wise cast out Joh. 6.36 XVI The Lord Jesus this wise and able Advocate hath undertaken desperate Causes such as Mary Magdalen a great Offender Peter a great Backslider Paul a great Blasphemer and Persecutor The Gentiles that were Thieves and Idolaters by the Fall desperate was the Cause of all he undertook I Pray not for these alone but for all that shall believe on me through their Words He makes Intercession for the Trangressors XVII Christ is very much honoured by God he calls him his Fellow and will have all Men honour the Son even as they honour the Father XVIII Jesus Christ knows much of the mind of God being skill'd in all the Laws Natural Moral and Evangelical well understands his Nature and Disposition being always by him and as one brought up with him being daily his delight c. so near and familiar that he lay in his Bosome XIX Jesus Christ had unspeakable Confidence in so much that he feared not to appear amongst great and learned Doctors in the Temple hearing them and asking them Questions to the Astonishment and Amazement of all them that heard him He appeared too mighty and learned for all the Pharisees Sadduces and Priests of the Jews XX. The Lord Jesus stands not on Fees or Gratuities for indeed none are able to give unto him a Reward for his Work but he acts on the same terms that God gives Wine and Milk and that is without Mony and without Price Whosoever will may come and take his Counsel and Advice Water of Life freely He hath filled the Poor with good things but the Rich he hath sent empty away Their Cause falling to the ground XXI Christ did frequently when on Earth and since his Departure into Heaven carry Causes doubtful to others He carried the Cause in a great Trial against Satan who made strong Attempts against him after he had fasted fourty days And when none was found worthy to open the Books and unloose the Sea's and look thereon at which John wept The Lion of the Tribe of Judah prevailed In due time Christ died for the Ungodly he hath delivered us from the Curse of the Law being made a Curse for us XXII Jesus Christ is watchful to keep up the honour of God and his Laws because the Contempt thereof would prove of ill Consequence I honour my Father I have glorified thee on Earth Not one jot of the Law shall fail think not that I came to destroy the Law c. He answered the Demands of it that God might be just and the Justifier of those that believe in Jesus XXIII Christ is very diligent never guilty of any Neglects in acting for his People he went about doing Good pleaded often pleaded strongly with Crying and Tears used mighty and prevailing Arguments with God on the behalf of his Flock on Earth pleads for great things for them for the holy Spirit for divine Protection Union and for their safe Conduct to Heaven Father I will that all they whom thou hast given me be with me where I am that they may behold my Glory XXIV Jesus Christ is successful he hath carried many yea multitudes of Causes for his People nay indeed it may be said when did he miscarry what Cause was lost when the Sinner did sincerely and in good earnest engage him he carried the Cause for poor Peter to the preventing his utter Destruction he prevailed for the Protection of God to the twelve Apostles that continued with him He pervailed for the sending the Comforter when he went away he carried Paul and the suffering Saints away Conquerours hath made us more than Conquerours He manages effectually all the Affairs of his Elect throughout all the Earth XXV Jesus Christ is greatly grieved to see Men miscarry in the great Cause of their Souls through their own neglect because they did not they would not come to him retain him make use of him He drew near the City He beheld it and wept over it O Jerusalem that thou hadst known even thou in this thy day the things that belong to thy Peace But now they are hid from thine Eyes their Cause was irrecoverably lost because they would not come unto him XXVI Jesus Christ will not take the names of some into his Lips he leaves them wholly to themselves to stand or fall saith of them as once it was said of Ephraim Let him alone such are the hardned Hypocrites and Reprobates horrible Apostates the Blasphemers of the holy Ghost of these it may truly be said as in Eccles. 4.10 Wo unto him that is alone and they may say of themselves The Harvest is past the Summer is ended and we are not saved God hath sworn in his Wrath against some that they shall not enter into his Rest and Christ will neither plead nor pray for them He will take no foul Cause into his pure Breast but clearly leaves them out of his Intercession and Advocateship I pray not for the World c Joh. 17.9 XXVI The Lord Jesus is the wisest and honourablest Advocate that ever was and therefore is the undoubted Heir to Preferment yea to the greatest of Preferments He being appointed the Judg of all the World by a former and unalterable Decree Him hath God ordained to be the Judg of the quick and dead God judgeth no Man but hath committed all Judgment unto the Son He hath appointed a day in which he will judg the World in Righteousness by that Man whom he hath ordained c. Advocate I. AN Advocate here below is concerned but for a few Clients cannot serve many much less all that need an Advocate to plead their Cause for them II. An Advocate here below is but of short standing comes in an hour and goes out in an hour the Eldest are but of yesterday and of small Experience III. An Advocate here below leaves his Clients doubtful because they know not how a Cause will go before Trial. IV. Some Advocates here below do more often miss than carry Causes and many of them lose more Causes than they gain V. An Advocate may carry a Cause here below and there may lie an Appeal against it in some of the superior Courts as the Court of Chancery c. The Cause may be carried for a Person in one Court and lost in another VI. An Advocate in these lower Courts tho he be an able Man yet he may be over-match'd and out-done by others it being a Rule in most Cases Not one so good but he may find his Equal c. Disparity I. JEsus Christ is an Advocate for his whole Church all may come and make use of him I pray not for
forth Christ's Glory and Praise in this He excelling all the Sons as far as the Apple-Tree excels all the Trees of the Wood. Simile I. THe Apple-Tree is very profitable to the Owner as it is observed by some it far excels other Trees hence Pliny sââith there were many about the City of Rome which were set at a yearly Rent of two thousand Sesterties yielding them more Profit and Revenue by the year than a pretty good Farm II. The Apple-Tree yields diversity of Fruit. It hath saith Mr. Ainsworth more variety of Fruits than any other Tree that grows 't is not easie to reckon up the various sorts of Apples III. The Apple-Tree yields sweet and pleasant Fruit. IV. The Apple-Tree doth wonderfully excel the wild and barren Trees of the Desert which bear no Fruit or else that which is sowr and unwholsome V. The Apple-Tree whether you take it in the Blossom or when its Fruit is fully ripe is a very beautiful Tree and to look upon very lovely and amiable VI. The Apple-Tree in its Leaves Buds Blossomes Fruits c. hath very sweet and comfortable Smells The Spouse alludes to it when she crys to her Beloved to comfort her with Apples VII The Apple-Tree Naturalists observe is a very tender Tree Pliny saith 't is the tenderest of all Trees VIII An Apple-Tree is a very shadowy Tree its Shadow refresheth and by common Experience is found comfortable to sit under in the heat of the Day c. IX 'T is a rare sight to see an Apple-Tree grow in a Wood. X. The Leaves and Fruit of the Apple-Tree are Medicinal XI An Apple-Tree in the midst of the Trees of the Wood affords oftimes much Refreshment to weary Travellers Parallel I. THe Lord Jesus Christ yields his Father more Profit and brings more Glory to him than all the Angels in Heaven or Saints on Earth do or ever did and not only brings Glory to God but also infinite Profit to all his People who are Partakers of his Grace and of the great plenty of Fulness that dwelleth in him II. Jesus Christ excelleth in variety of precious Graces What good thing is it that any true Believers wants or can want of any sort but 't is to be had in Jesus Christ whether Grace or Gifts things for the Soul or things for the Body whether common or special Mercies Of his Fulness all we have received and Grace for Grace III. Jesus Christ the Divine Apple-Tree bears most sweet and pleasant Fruit his Fruit was sweet saith the Spouse to my Taste See the Metaphor of the Vine IV. Jesus Christ infinitly excelleth and surpasseth all Objects and Things whatsoever He is the chiefest amongst ten thousand yea the chiefest in the whole World none like to him in Heaven or Earth V. Jesus Christ is very beautiful whether you consider him in his Incarnation or Exaltation he is most amiable and lovely We beheld his Glory as the Glory of the only begotten Son of God c. VI. How transcendently sweet is the Scent and Odour of our Blessed Saviour How sweet are the Comforts of his Spirit his Word and heavenly Doctrine Thy Word saith David is sweeter than Hony or the Hony-Comb Words fitly spoken are like Apples of Gold in Pictures of Silver God's Word is not only sweet but rare and valuable Christ is wholly delectable his Conception Birth Life Death Burial Resurrection Ascension and Intercession smell exceeding sweet See Vine VII Christ is of a soft and tender Heart full of Bowels of Compassion to poor Sinners weeping over perishing ones and thus 't was foretold of him by the Prophet He shall grow up as a tender Plant and as a Root out of the dry Ground VIII Jesus Christ is a Shadow many ways to his Church I sat down under his Shadow with great Delight He is a Cover from the scorching heat of the Wrath of God a Shadow for need and he is a Shadow for Delight Refreshing and Pleasantness Shadow is often used in Scripture to denote Protection and Mercy See Rock Habitation Vine c. IX It was a rare sight to see Jesus Christ in the days of his Flesh dwelling in the Wood of this World amongst Men. X. The Leaves of this Tree of Life are for the healing of the Nations XI So when a poor weary Soul or spiritual Pilgrime meets with this Divine Apple-Tree and partakes of the Fruit thereof he is sweetly refreshed and supported thereby Metaphor I. AN Apple-Tree is subject to decay in time it doth wither and dye II. The Fruit of the Apple-Tree will soon rot and come to nothing III. The Fruit of the Apple-Tree hath some pernicious Qualities in it it 's only external and it perisheth in the using IV. An Apple-Tree hath no Fruit Leaves nor refreshing Shadow on it for one great part of the Year Disparity I. THe Lord Jesus Christ never decays nor ceaseth from yielding Fruit. II. But the Fruit of the Lord Jesus Christ is incorruptible and will never fade nor decay it endureth for ever III. But Christ's Fruit hath no bad nor hurtful Quality 't is sweet but surfeits not breeds no Worms but on the contrary purges the Soul from all inward Filth and makes it healthful this Fruit is satsifying The Spouse by eating herereof had abundance of Rest Peace Content and Satisfaction IV. There is Fruit always to be found on Christ and a refreshing Shadow this Tree is ever green and knows no Winter Application I. IS Christ compared to an Apple-Tree among the Trees of the Wood Then from hence we may infer not only the Excellency of the Lord Jesus above others but Sinners Strangers and whoever will may come to him and eat of his Fruit and sit down under his Shadow He the Tree of Life is not pal'd fenc'd nor wall'd in as such which are planted in a Garden or Orchard nor is there an Angel or flaming Sword to keep the way of this Tree of Life nor is the Fruit of this Tree forbidden An Apple-Tree in a Wood is common and free to all poor Beggars and Strangers may have free Access thither and who will forbid them Whoever will may come and partake of Christ's Fruit freely II. Be exhorted then Sinner to hasten to the Lord Jesus Christ who is the Tree of Life 1. Consider the Barrenness and Unfruitfulness of all other Trees or Objects of the World that grow in the wide Wilderness where you live what is all the Fruit of earthly Pleasure Profits and Honours of this Life to the Fruit of Jesus Christ To Pardon Peace of Conscience Communion with God Eternal Life c. Let us more particularly consider the nature of Christ's Fruit 2. 'T is exceeding sweet and pleasant to the Taste 't will sweeten all your Bitters 3. 'T is safe Fruit it will do you good abundantly and no hurt nothing is of a surfeiting Nature in it 4. 'T is
and a great Favourite in the Court of Heaven II. Jesus Christ the Messenger of the Covenant or God's Embassador to Sinners is full of Wisdom and Skill in all the grand Affairs which concern the Glory of his Father and the Welfare of Sinners He knows how to end the Differences between God and Man and to make up that grievous and destructive Breach that hath been so long between them III. The Lord Christ hath in him all the Perfections of the glorious Deity He is called the faithful and true Witness Never did Embassador act with such Integrity to Prince and People as Christ doth between God and Sinners He would not have God dishonoured nor Man to miss of Pardon IV. Christ was chosen and appointed Messenger of the Covenant by the Determination Counsel Purpose and Foreknowledg of the King of Heaven hence is Christ said to be a Lamb slain from the Foundation of the World V. The Lord Jesus Christ when chosen to be sent on this great Embassy or Message of Peace to Sinners readily accepted it Lo it is written in the Volumn of the Book I come to do thy Will O God VI. Jesus Christ the greatest Embassador and Plenipotentiary of Heaven and Earth hath Matters of such weight and moment committed to his Trust that very far exceed those things that concern Peace and War amongst Men and Nations for they are Matters in which are wrapp'd up the spiritual and eternal Weal or Wo of all People and Nations of the World He is entrusted with those high and wonderful things that concern the Glory of God and the Peace and eternal Felicity of our Souls VII As Christ was chosen and ordained God's Messenger and entrusted with the great Concerns and sole Management of the Covenant of Grace so that he might every way be rightly constituted authorized and empower'd he received a special Commission from the Father He gave me Commandment what I should say and what I should speak I have a greater Witness than that of John for the Works which the Father hath sent me to do the same bear witness that he hath sent me VIII Christ that he might negotiate and fully accomplish and compleat the great and important Affairs of making Peace between God Almighty and poor Sinners left his own Kingdom and the Glory he had with the Father and came into this World When the Fulness of Time was come God sent forth his Son IX Christ Jesus the Messenger of the Covenant represents the Person of God himself so that whosoever reverences the Son reverences the Father also He that receiveth me receiveth him that sent me and he that rejecteth me rejecteth him that sent me The Father judgeth no Man but hath committed all Judgment to the Son that all Men should honour the Son as they honour the Father He that honoureth not the Son honoureth not the Father which hath sent him X. The Lord Jesus Christ did require and command nothing of Mankind but what was the absolute Will and Pleasure of the Father My Doctrine is not mine but the Father 's that sent me I lay down my Life that I may take it up again This Commandment received I of the Father c. XI Christ was sent to put an end to that dismal and desolating War which was occasioned by Sin and the horrid Breach of the first Covenant between God the Creator being offended and the sinful guilty and rebellious Creature God was in Christ reconciling the World to himself c. For if whilst we were Enemies we were reconciled to God by the Death of his Son much more being reconciled shall we be saved by his Life And that he might reconcile both unto God in one Body by the Cross having slain the Enmity thereby And came and preached Peace to you that were afar off and to them that were nigh And to you that were sometimes alienated and Enemies in your Minds by wicked Works yet now hath he reconciled in the Body of his Flesh through Death XII Christ the Messenger of the Covenant offers gracious Terms of Peace and Reconciliation to Sinners Repent and believe the Gospel Believe and be baptized He that believeth and is baptized shall be saved Come unto me all ye that labour and are heavy-laden and I will give you Rest. O what sweet and easy Terms of Peace are these 'T is but to acknowledg our own Guilt and Vileness lay down our Arms and accept of Mercy by believing in the Lord Jesus Look unto me and be ye saved all ye Ends of the Earth Whoever will let him take of the Water of Life freely XIII Jesus Christ the Messenger of the great God was greatly grieved to see the Jews to whom he was first sent stubbornly to refuse and reject that glorious Salvation offered to them by himself When he came near the City he wept over it saying If thou hadst known even thou at least in this thy day the things that belong unto thy Peace but now they are hid from thine Eyes O Jerusalem Jerusalem how often would I have gathered thy Children together as a Hen gathers her Chickens and ye would not O that Israel had hearkned unto me XIV Jesus Christ hath many Servants who wait on him in the Accomplishment of this great and glorious Work viz. the holy Angels and the blessed Apostles and Ministers of the Gospel The Lord Jesus deserveth eternal Honour for this glorious Work Let the Angels of God worship him All ought to honour the Son as they honour the Father At the Name of Jesus every Knee shall bow XV. The Lord Jesus Christ ratified and confirmed the Covenant of Grace between God and Man by his own Blood and thereby opened a free Commerce with God For through him we have access by one Spirit to the Father Saints may with boldness come to the Throne of Grace by the Blood of Jesus XVI The Lord Jesus when he had done his Work returned home unto his Father and is highly honoured being cloathed with Glory and Majesty and is set down at the right hand of God on high far above Principalites and Powers XVII Those People and Nations that refuse the Offers of Grace and Peace made to them by Jesus Christ God proclaims War and eternal Death against them He that hath the Son hath Life but he that hath not the Son hath not Life but the Wrath of God abideth on him It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment than for that City If we sin wilfully after we have received the knowledg of the Truth there remains no more Sacrifice for Sin but a fearful looking for of Judgment and fiery Indignation that shall devour the Adversaries and all those that have stubbornly refused the free Tenders of Grace XVIII Jesus Christ was and is
are to be performed and done through Christ's Name and all our Prayers which are our Spiritual Incense are to be made through his Mediation all must be done which God hath appointed upon his own Altar or 't will be abhorr'd IV. The Saints spiritual Altar Jesus Christ is but one who only once and in one place offered up a sufficient Sacrifice for Sin V. The Lord Jesus our spiritual Altar doth sanctify all our Duties and Prayers which are in themselves impure VI. Jesus Christ is a Believers only Refuge it is through him and by flying to him God comes to be intreated and is kind and merciful unto us VII Christ was not only sprinkled with his own Blood but we may thereby learn that all our Prayers and Duties are not only accepted through his Intercession but also by the Means of his shedding and sprinkling of his Blood VIII These four Horns signified the Power and Glory of Christ's Priest-hood for the Salvation of his Elect from the four Corners of the Earth Type I. THe Altar and Sacrifice the Altar and Incense were two things II. Other Altars only sanctifyed the Gift ceremonianlly or figuratively and could not otherways III. Other Altars were to stand but for a time 't is a Sin now to erect such Altars because the Antitype or Substance of them is come IV. Other Altars were made of corruptible Matter viz. Shittim Wood. Disparity I. CHRIST alone is both the Sacrifice and Sacrificer II. Christ sanctifies all the Prayers and Duties of the Godly really by reason of that intrinsecal Worth Vertue and Excellency there is in him and in his Death c. III. Christ our Altar and High-Priest abides for ever Thou art a Priest for ever after the order of Melchisedec Heb. 5.6 IV. Christ is incoruptible that was of a perishing Nature but this Altar perisheth not Inferences I. THis reproves those that erect Altars in their Churches as the Papists and others do Saints own no Altar but Christ. II. We may infer from hence that those that serve at the Jewish Tabernacles have no Right to eat of this Altar for they thereby deny him to be their Altar III. This shews the Gospel Church and Worship is far more glorious than the Legal Church and Worship was Christ Heir of all things Heb. 1.2 Whom he hath appointed Heir of all things THe term Heir in Greek ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã Sors or a Lot and ãâã ãâã ãâã ãâã ãâã Lex the Law is one that inherits an Estate Lot or Portion by Law and therefore God the Father being the Soveraign Owner and Proprietor of all things devolves the Inheritance upon his only begotten Son Jesus Christ. And so though he is really and properly an Heir yet the Term is by a Metaphor borrowed from worldly Heirs This word ãâã ãâã ãâã ãâã ãâã is appropriated by Custom to the ââlergy or Ecclââsiastical Persons but it really signifies God's Lot or Inheritance ãâã is all ââhe Faithful and therefore 1 Pet. 5.3 should not be translated God's Clergy but God's Inheritance Weemes Divin Exercit. The most probable Derivation of the woââd ãâã ãâã ãâã ãâã ãâã is from the Hebrew ãâã ãâã ãâã ãâã ãâã Goral which by a Transposition of Letters and the letter Gimel changed into the Greek Kappa will be ãâã ãâã ãâã ãâã ãâã Coral which is of near Affinity in sound and signification to the Greek ãâã ãâã ãâã ãâã ãâã whence as was said comes ãâã ãâã ãâã ãâã ãâã an Heir Now the universal Body of Believers is the Inheritance or Clergy if we must so call it of God Isa. 19.25 which Universal Church is distributed into particular Churches as it were by Lots or Parts neither ââs the Term any where in Scripture peculââarly attributed to the Pastors of the Churches as Laurentius and Gerhard upon 1 Pet. 5.2 demonstrate Metaphor I. AN Heir is the First-born usually though it holds not universally so for all Right to Estates Kingdoms and Possessions are not Hereditary II. An Heir is the Head of a Family the chief and Supream of all his Father's House III. Sometimes a Person is made Heir and hath both Title and Possession by virtue of a Grant and Surrender made by another that is allied or bears good will to him IV. An Heir is the Support and Stay of a Family all depend and rely upon him the whole Estate and Inheritance being his V. An Heir is Lord of all he hath Headship Dominion and Power over all whatsoever he is the Heir of whether Persons or Things one or more Kingdoms See Gal. 4.1 VI. An Heir distributes Portions to others he enricheth all his younger Brethren and Sisters and gives Gifts if a kingly and mighty Heir to all his Friends and Favourites VII A Princely Heir or one that is an Heir to a Crown and Kingdom is proclaimed and his Right asserted VIII An Heir at a certain time comes to the Inheritance or takes actual Possession of that which he is Heir of Parallel I. CHRIST the Heir of all Things is the Fathers First-born I will make him my First-born higher than or high above the Kings of the Earth Psal. 89.27 II. Christ is the Head of the heavenly Family He hath put all things under his Feet And gave him to be Head over all things to the Church Eph. 1.21 22. III. Christ as he hath absolute Right or is Heir of all things As he is the First-born among many Brethren he hath also a delegated Right he hath his Title and Possession by Grant from the Father hence 't is said He is appointed Heir of all things God the Father in the pursuit of the Soveraign Purpose of his Will hath granted unto the Son as Incarnate and Mediatour of the New Covenant according to the eternal Counsel between them both a Sovereign Right or Heirship the Possession of an absolute Proprietor to dispose of all things at his pleasure IV. Christ is the only Support and Bearer-up of the whole Church by whom the whole Family in Heaven and Earth are named so all the Faithful depend and rely upon him for all things In whom are hid all the Treasures of Wisdom and Knowledg It pleased the Father that in him all Fulness should dwell V. Christ who is the true and undoubted Heir is Lord of all That in all things he might have the Pre-eminence All Power in Heaven and Earth is given to me the Father hath subjected all things unto him And 't is reasonable that Christ should have this Soveraign Power and Headship sith all things were made by him and for him it was meet he should be Lord of all Besides this made good the Promise made to Abraham which was that his Seed should be Heir of the World Moreover hereby is the grant of that Request of Christ to the Father He shall have the whole World for his Inheritance the ends of the Earth for his Possession
Delight and Jewel of his Father's Heart his only begotten Son who lay in his Bosome 3. He is most precious in that he is preferred so much above Angels and in his being able to undertake the Work of our Redemption which none in Heaven or Earth had Worth enough in them to do Nothing less than this choice and valuable Jewel or precious Stone would be received as a sufficient Price to satisfy the Justice of God or make full Compensation for Sin the Breach of God's holy Law 4. He is most precious in respect of his Qualifications He hath the fulness of the Godhead in him It pleased the Father that in him all Fulness should dwell hence said to be full of Grace and Truth God even thy God hath anointed thee with the Oil of Gladness above thy Fellows He hath not say Divines the Fulness of Parts but the Fulness of Degrees There may be some Addition made to that Fulness that is in Believers but there can be no Addition made to his There is in Christ not only enough the Fulness of Sufficiency but also the Fulness of Redundancy Angels may have no want but in Christ is an Overplus to redound to others He hath enough to fill thousands and millions of thousands Of his Fulness we have all received and Grace for Grace 5. Christ is precious in the esteem of the holy Angels the Angelical Host to honour and shew their high esteem and awful respects to him at his Birth sang with a loud voice Glory to God in the Highest They adore and worship him continually All the Godly accounted and will for ever account of Him as the most precious and inestimable Jewel in Heaven or Earth The Saints in Heaven for ever proclaim his glorious Worth and Praise they cry Power Riches Wisdom Strength Honour Glory and Blessing to the Lamb for ever and ever To all the Saints on Earth he is precious Paul accounted all things as dung that he might win Christ The Spouse crys out He is white and ruddy the chiefest amongst ten thousand Believers have parted with all things in this World freely for his sake Nay in love to him and to shew how they did adore and honour him have been made Sacrifices in dreadful Flames rather than they would undervalue or deny his holy Name Christ is precious very precious most precious always precious altogether precious Precious in his Nature precious in his Name that is as precious Ointment poured forth precious in all his Offices his Spirit Grace Word Ordinances and Promises are precious Can Believers value him enough who is their Life Life External Life Internal and Life Eternal Christ is their Light he is their Mediator Surety Friend Food Clothing Ornaments Portion c. in a word He is All in All to them VII Christ being a precious Stone never loses his Strength or Beauty as he cannot be defaced by Men nor Devils Eternity it self cannot dissolve this Stone nor diminish its brightness Christ is durable Heaven and Earth shall fade away and wax old like a Garment but Jesus Christ is still the same and his years fail not he is the same yesterday to day and for ever VIII Christ Jesus the spiritual precious Stone is exceeding great As God he is of infinite dimension filling Heaven and Earth with his Presence He is large enough for the whole Foundation and every Corner this one entire Stone serves for all IX All manner of Perfections Virtues choice and admirable Excellencies meet together in the Lord Jesus his Brightness is far above the Brightness of Diamonds his Whiteness excells the Whiteness of Pearls and there is no medicinal Virtue or Quality in any precious Stone but in a spiritual way is far more transcendent in him He cures the Sight strengthens and cures the Heart makes fruitful resists Poyson c. See the Metaphors Pearl of great price and Foundation Inferences I. FRom hence we may infer That the Church of God is a very rich and glorious Building as 't was foretold it should be O thou afflicted tossed with Tempests and not comforted behold I will lay thy Stones with fair Colours and thy Foundation with Saphire II. Ascribe all the Beauty and Glory of the Church and of the Saints to the Lord Jesus III. Bless God for this choice and precious Stone of the Corner The more excellent Christ is the more it should draw out and enlarge our Hearts to bless and praise God for him IV. For Trial. Is Christ precious to you I shall lay down a few Rules whereby you may try your selves 1. Dost thou own Christ to be very God He cannot be valued nor esteemed by any as he is in himself till they thus account of him and believe in him 2. Dost thou honour adore and obey Him as thou dost honour adore and obey the Father All Men should honour the Son even as they honour the Father 3. Is there nothing here below which thou valuest and prizest above Christ An Hypocrite hath always something that lies in his Bosom which he esteems and prizes more than Christ Their Hearts go after their Covetousness The young Man went away sorrowful because the World was uppermost in his Affection If Christ be truly precious to any he is superlatively precious to them 4. If God should bid thee ask what thou wilt as he did Solomon what wouldest thou request of him Would it be thinkest thou this precious Stone this Christ this Pearl of great price to have a Right to him to be like him to enjoy him to be with him for ever 5. Is Christ much in your Thoughts Where your Treasure is there your Hearts will be also 6. Hast thou denied thy self of all things or art thou ready so to do and to follow Him For whom I have suffered the Loss of all things and do account them but Dung that I may win Christ. 7. Canst thou not be satisfied with any thing thou dost enjoy without him Canst thou say with one in another Case Yet all this availeth me nothing so long as I see not or have not a clear Evidence of my Interest in Jesus Christ. 8. Dost thou build wholly upon Him Is He All to thee Dost thou see him all in Pacification 'T was he that appeased the Wrath of the Father satisfied both Law and Justice He is All in Justification Who is the Lord our Righteousness He is All in Election the first and chief of his Father's Choice the way of it He hath chosen us in him Is He All to thee for Acceptation Who hath made us accepted in the Beloved He is All in Conversion 'T is he that shews us the Necessity of it that doth quicken and beget us by his Word and Spirit 't is he that forms a new Spirit in us Is he All to thee about Pardon of Sin He purchased Pardon 'T is by his own Blood viz. that Atonement which he hath made we
Nations and also King of all the Kings of the Earth be that comes from above is above all The second Man is the Lord from Heaven the only begotten of the Father full of Grace and Truth having the advantage of the greatest Honour and highest Education being by the Father brought up with him and daily his Delight II. Jesus Christ is qualified and fitted every ways with heavenly Learning for the highest Undertaking of this kind whatsoever having been with God and also is God knows every thing that is done in Heaven and Earth knows the tempers and manners of all People He hath Rules of Judgment above others he hath received the Gift of Oratory from the greatest Master of Tongues and Languages in the World The Son doth whatsoever he seeth the Father do The Lord God hath given him the Tongue of the Learned c. so that he can understand without an Interpreter and speak without humane Assistance III. Jesus Christ is a Man of worth most fit to be Counsellor in the high Court above and that in these four following respects 1. In respect his great Wisdom 2. The Knowledg of all Laws and Customs amongst Men. 3. Of his long Standing and Experience 4. As he is united to the Ancient of Days who is the Center of all Perfection IV. The Lord Jesus was a Man of a great and noble Spirit not busied about low and inferior things of a mean Consideration but about Matters of the most weighty moment to establish Principalities and Thrones in Heaven to reform Nations and Kingdoms to reclaim the whole World and bring Heaven and Earth into an amicable Correspondence That he might gather together in one all things in himself whether they be things in Heaven or things on Earth Eph. 1.10 V. Christ the great Counsellor was elected and chosen by God himself to act in this high Sphere and Capacity called The Man of his Right-hand His Elect in whom his Soul delighteth One chosen out of the People VI. Jesus Christ was admitted into the hight Court of Heaven took his place there at the Right-hand of the Majesty on high in the presence and view of all the Angels and the seven Spirits that are before the Throne He is entred into Heaven and is set down at the Right-hand of God VII Christ that great and wise Counsellor is made acquainted with the great and wise Purposes of the great and wise King of Heaven and Earth nothing is hid from him as God without him there was nothing created or done No Man hath seen God at any time save the only begotten that is in the bosome of the Father he hath declared him He brought Life and Immortality to light through the Gospel VIII The Lord Jesus is God's Familiar and Companion Awake O Sword against my Shepherd and the Man that is my Fellow Who being in the form of God thought it no Robbery to be equal with God Phil. 2.6 IX The Lord Christ is of the highest Rank not of Men only but is indeed exalted above all his Fellows whether Men or Angels hath no Superior as Mediator but the Father The Head of every Man is Christ. He is the Head of all Principalities and Powers The Father is greater than I. The Head of Christ is God X. Jesus Christ is concern'd in the agitating of the greatest Affairs of Heaven and Earth such as immediately concern God himself and the good of all his People the Proclamations and Tenders of Grace Peace and Pardon come through his Hands He hath the Approbation of all Ministers that are imployed in the Business of the great King either in Matters Civil Military or Ecclesiastical viz. Kings Princes Rulers Deputies Judges Generals of Armies Apostles Bishops Embassadors and the like All suiters to God for Favour whether Ministers or People for the Soul or the Body their Petitions come to the hands of Christ. By him we have access to the Father of him all receive even Grace for Grace Joh. 1.16 XI Christ is the Delight of the Father and as a wise worthy and good Counsellor he is a Glory to Heaven it self and Heaven is the more longed for for his sake This is generally acknowledged by all that have the Knowledg of him or Interest in him So much may suffice concerning Christ as compared to a Counsellor of State I shall now speak concerning him under the other acceptation of the Word viz. Counsellor at Law c. I. The Lord Jesus Christ is a publick Officer belonging to Heaven the highest Court of Judicature I am not of this World glorify me with the same Glory that I was glorified before the World was c. II. The Lord Jesus gives the best Advice and Councel and most worthily deserves the title of a Counsellor I will bless the Lord who hath given me Councel Go thy way sin no more lest a worse thing come upon thee I counsel thee to buy of me Gold tryed in the Fire and white Raiment that thou mayest be cloathed c. III. Jesus Christ makes known the Law of God to those that are ignorant and unlearned he illustrates all the parts of it and sheweth to what degree it extends c. He also shews what are the Priviledges of keeping it and what are the Damages of breaking it For if you forgive Men their Trespasses your heavenly Father will forgive you c. IV. Christ resolves doubtful Cases that other Men cannot in that he saith Son be of good chear Daughter be of good chear thy Sins are forgiven thee c. V. The Lord Jesus makes over the heavenly Mansions to Men and no Man can have a good Title to this Heavenly Inheritance unless Christ makes the Conveyance As the Father hath Life in himself so hath he given the Son to have Life in himself and hath power to give Eternal Life to as many as are given unto him VI. Jesus Christ hath great respect amongst Men the Turks own him for a great Prophet the Papists for the Son of God but his own Disciples that see an Excellency in him and an absolute necessity of him make use of him own him to be their Saviour Yea and doubtless I count all things but loss for the Excellency of Jesus Christ my Lord c. Phil. 3.8 He is the Chiefest among ten thousand Cant. 5.10 VII The Lord Jesus puts an end to Controversies by Non-suiting or Overthrowing the Devil and all other Adversaries of the Soul in their own Plea I have prayed for thee that thy Faith fail not My Grace is sufficient for thee c. And the Dragon and his Angels were thrown out of Heaven c. To this end was the Son of God manifested that he might destroy the works of the Devil VIII So Christ makes Contracts between the great God and his People in that weighty Case that concerns their Salvation and mediates and
be burying work for Multitudes seven Months By Fire and Sword shall he plead with all Flesh and the slain of the Lord shall be many Isa. 66.15 16. XXIII Jesus Christ at his first coming did weaken the Kingdom of Satan spoil'd Principalities set up Trophies of his Victory made a shew of them openly led Captivity in Triumph and will compleat the Work at his second Coming will take the old Dragon and bind him for a thousand Years And at the end of the thousand Years cast the Dragon the Beast and the false Prophet into the perpetual Dungeon Rev. 20.2 v. 20. He will then give a Reward to all his Prophets and Saints both great and small make them Rulers over Cities over all Nations To bind Kings in Chains and Nobles in Fetters of Iron and dash them in pieces like Potters Vessels give the Upright Dominion over them in the Morning place them upon Thrones with Palms in their Hands make them Kings and Princes in all the Earth to Reign with him till he deliver up the Kingdom to the Father which puts a final End to all the Wars but retains the honourable Title of being the Captain of our Salvation for ever even for ever Amen Inferences I. FRom hence we may infer what great Danger Christ's Enemies are in and the certainty of their being spoiled if they stand it out against him The Enemies of the Lord shall be broken to pieces 1 Sam. 2.10 the Lamb shall overcome them Rev. 17.14 II. That 't is best for all Christ's Followers to keep close to their Leader not to forsake their own Captain they can never chuse one like him with him there is safety and certainty of Victory Let us say to him as Peter did Whither shall we go Thou art on the strongest side for thou hast the words of Eternal Life III. That it is the Interest of all his Enemies to submit to him whilst Terms of Peace are offered to them there is no standing out against him Can thy Heart endure can thy Hands be strong in the day that he the Lyon of the Tribe of Judah shall deal with thee Many even of the Mighty have fallen under him the Dragon and his Angels could not stand before him How much less than Man that is a Worm and the Son of Man which is a Worme Job 25.6 See Metaphors Consuming Fire Embassador and Man of War Christ a Refiner Mal. 3.2 3. For he is like a Refiners Fire c. He shall sit as a Refiner and Purifier of Silver c. THIS Similitude is taken from Refiners who in Crucibles melt their Metal and separate the drossy parts from that which is pure So Christ by a Divine Heat and Warmth refines and purifies the Graces he bestows on Believers consuming the wicked and vicious parts which are elsewhere called Dross This Refining is called the fiery Trial 1 Cor. 3.13 c. upon which place Chemnitius says this fiery Trial is exercised either by outward Troubles or by Temptations of Conscience or by a more clear Manifestation of Truth by the Word which leads Men from the darkness of Error and Ignorance to the Light which purges out those Dregs that agree not with the pure Graces of the Spirit Simile I. A Refiner is one that tries and refines Metals whether Silver or Gold c. II. The Gold or Silver before a Refiner's Fire refines it as 't is taken out of the Earth is full of drossy matter III. A Refiner to purge and purify Gold that so he may make it very pure hath his Furnace and uses Fire IV. A Refiner knows before Gold is tried and refined in the Fire it is not for his use 't is not pliable V. A Refiner melts the Gold and makes it very soft and thereby makes it fit for his purpase VI. A Refiner to hasten and the better to accomplish his Work makes the Fire more hot or adds to the heat thereof VII A Refiner separates the dross from the Gold and makes it much more fine and pure than it was before and thereby makes it very valuable A little refined Gold is much set by and prized above that which is course and drossy VIII A Refiner refines Gold once and again several times if he designs to make it very pure We read of Silver Seven times refined in a Furnace of Earth Psal. 12.6 IX A Refiner finds it necessary to add or put something of another nature into Gold an allowed proportion of Allay whereby he opens and refines it the sooner and indeed if something of that nature be not done Refiners would tell you Gold would be long before if ever so well refined and fitted for the Hammer X. A Refiner doth not put his Gold into the Furnace to waste or spoil it but contrariwise that there it might be purified not to receive loss thereby he would not lose a grain of it XI A Refiner lets his Gold remain no longer in the Fire than till the dross be consumed and 't is made pure and fit for his purpose XII A Refiner in refining his Gold wasteth his Fewel XIII A Refiner resolves by putting his Gold into the Fire to destroy all the Dross and indeed there is nothing besides the pure Gold that can endure and abide the Fire all Filth and drossy Matter flies away like Smoke XIV A Refiner finds by Experience that pure Gold receives no detriment by the Fire though it grow less in quantity and so that way may seem to waste yet 't is much better in Nature or Quality XV. When a Refiner hath purged and refined Gold 't is formed into choice and rare Vessels and other things fit for Use and Ornament Parallel I. JESUS CHRIST tries and refines his People who are compared to Gold and he not only tries them but also their Graces II. The Hearts of God's People before Christ the Spiritual Refiner refines and purges them are full of Corruption Sin and Filthiness Naturally Men and Women are very foul and drossy III. Jesus Christ that he may purge and purifie his People puts them into a Furnace of Affliction As the Fining-Pot for Silver and the Furnace for Gold so the Lord tries the Heart I will refine thee c. I have chosen thee in the Furnace of Affliction IV. Jesus Christ finds that untill the Hearts of his People be purified and refined by Him which he doth several ways they are not yeelding and pliable in his Hand they will not subject to his Will nor be fit for his use V. Jesus Christ melts and softens his People by Affliction and by the Spirit Thus saith the Lord of Hosts Behold I will melt them and try them for what should I do else for the Daughter of my People As much as if he should say What way else can I use to bring them to be pliable that I may fit them for my purpose God saith Job maketh my Heart soft VI. Jesus
Smoak perfumed with Myrrh and Frankincense with all the Powders of the Merchant We read of the sweet Scent of the Church but how comes she to smell so rarely but from the Communication of the sweet Graces of Christ to her Sinners are very unsavoury until this Myrrh-Tree has dropp'd upon them II. Christ is the richest and purest Perfume Heaven and Earth can afford none so sweet How fragrant is he in the Nostrils of God the Father He even ravishes the Senses of Angels and Saints makes us and all our Duties as sweet Odours unto the Father III. Christ hath in him a preserving Quality or Power were it not for that Life he has communicated to us and the rest of Mortals how soon would our Bodies rot But in a special manner he preserves our Souls Sin is of a rotting stinking and putrifying Nature compared to a Leprosy and filthy Sores now if Christ did not drop daily a little of his Myrrh I mean the Grace of his Spirit into our Souls how loathsom should we soon become IV. Jesus Christ makes every Believer beautiful they have no Comeliness but what he has put upon them 'T is he that makes their Faces to shine who takes away every Spot and Wrinkle and presents them a perfect Beauty in the Father's sight by imputing and imparting of Righteousness unto them through Faith V. Christ the true Christ of God is not easily known to the ignorant many take a false Christ for the true Christ. Some are so blind that they think the Light which is in every Man the Light of natural Conscience is the Christ of God and Saviour of the World VI. Jesus Christ hath many medicinal Virtues By his Stripes we are healed He dries up all evil and offensive Rheums makes Prayer the Breath or Breathings of the Soul savoury clears the ââoice and helps our Infirmities by which ââeans we pray more elegantly and fervenâây in the Spirit takes away all Impediments so that our Prayers are heard and accepted by the Father VII The Spirit of Christ and Graces thereof are compared to Oil He is the Myrrh-Tree from whence the Divine Oil flows wherewith the Ministers and Saints of God are more or less anointed See Oil of Gladness 1. In Christ is abundance of Divine Sweetness not a Sprig or two but a great Bundle not two or three Grains but a Bag filled with it or a Bundle of heavenly Myrrh 2. Whatever is good in Christ is laid up safe Believers may waste or lose much of the Grace of Christ in them but none of that which is bound up in this sacred Bundle can be lost METAPHOR I. MYrrh has some Dregs in it tho never so purely refined II. Other Myrrh may be bought for Money III. Other Myrrh will lose its Virtue if kept over-long IV. The Myrrh-Tree doth not always drop this Gum distills but at certain Seasons of the Year Disparity I. IN Christ is no Dregs no Sin nothing but what is invaluably precious II. All the Riches of both the Indies can't purchase one drain of this Divine Myrrh III. Christ's Virtue is ever the same IV. Christ the spiritual Myrrh-Tree is always dropping Application 1. CHrist is a precious Jesus and saving Grace worth the prizing 't is like to sweet-smelling Myrrh 2. What a Mercy is it to have our spiritual Senses so exercised as to discern between things that differ 3. What Eyes do they see with that despise and slight Jesus Christ This Bundle of Myrrh this Rose of Sharon this Lilly of the Vallies is not so much regarded by the most of Men as a Bundle of Thorns and Briars 4. You that love a sweet Smell here is a precious Perfume for your unsavoury Souls Notwithstanding all your rare Gums Odors and fragrant Flowers Spices and choice Powders you will smell ranck and unsavoury in the Nostrils of God if you have not this Bundle of Myrrh to perfume your Souls and Services 5. If Believers receive all their Graces and Sweetness from Christ let them make grateful Acknowledgments thereof to Him Christ the Saints Wedding-Garment Mat. 22.11 12. And he said unto him Friend how camest thou hither not having a Wedding-Garment c. THIS Text is part of the Parable of the Marriage Mat. 22. And the Word Parable is thus expounded by Jerome Tom. 3. Epist. 51. ad Algasiam q. 6. p. 359. Parabola hoe est Similitudo quae ab eo vocatur quod alteri ãâã ãâã ãâã ãâã ãâã hoc est assimilatur quasi umbra praevia Veritatis est A Parable that is a Similitude so called because it is like another thing and is as it were a previous shadow of Truth The word ãâã ãâã ãâã ãâã ãâã is derived of ãâã ãâã ãâã ãâã ãâã to compare or liken it answers to the Hebrew ãâã ãâã ãâã ãâã ãâã Mashal In the New Testament it signifies an Enigmatical or Allegorical Comparison c. For further account the Reader is referred to the Place where we treat of Parables The Phrase ãâã ãâã ãâã ãâã ãâã the Wedding-Garment is borrowed from a custom among the Ancients where every Guest at that Solemnity was arrayed in a Habit peculiar only to such Feasts and such as wanted it were accounted Intruders viz. such as without any Right thrust themselves in Now in this Parable all Orthodox Expositors affirm that by the King ver 2. we are to understand JEHOVAH by his Son the Messiah by his Servants the Ministers of the Gospel by such that found pretences of Absence worldly-minded Persons that prefer their temporal Pleasures before Grace and true Religion by the Invitation of the Guests the calling of the Gentiles c. by him that wanted the Wedding-Garment Hypocrites or such as have not put on Christ spiritually that is are not clothed with his Righteousness by Faith whose doom is damnation ver 13. All the best Expositors agree by the Wedding-Garment is intended Christ's Righteousness or Imputed Righteousness which is put on the Soul by Faith for Justification For the further demonstration hereof see the following Parallel METAPHOR I. THe use and necessity of Garments came in by the Fall Adam in Innocency had no need of them II. Garments are to cover Nakedness that Shame and Deformity may not appear to others for this reason did our first Parents sew Fig-leaves together to cover themselves and from hence God afterwards made them Coats of Skins c. III. Garments differ much in Worth and Excellency we read in Scripture of filthy Garments and likewise of glorious Apparel IV. Garments are for Ornament they set off natural Excellency making Men and Women appear very lovely and amiable in the eyes of others V. Garments are of great Utility in respect of Defence they secure us from many Hurts and Dangers which naked ones are exposed to they are Munimenta Corporis they are as light Armor to the Body in the Winter they save the Body from peircing Cold
Body will not fit the Feet every part of the Body hath a distinct cloathing which is only proper for it self III. There is not one particular Garment that serveth for all uses for the Body some Robes are good for Covering but are not for Beauty other Garments serve for Ornament but they do not serve for Defence some Garments are good to wear in cold Winter-Weather but not good for the Heat in the midst of Summer Persons of Ability have several Garments for several uses because there is no one Garment good on all occasions IV. No one Garment will fit all Bodies that which sits decently on one Sex would be uncomly on another that which will fit a Child will not fit a Man that which is proper for a Prince will not become nor suit a Subject V. Other Garments may be pierced a Sword may be thrust through them they may be spoiled burnt or cut to pieces VI. All material Garments may be corrupted Moths may eat them they may be worn out by using and turn into Raggs even the strongest Garments that ever were made VII The best and richest Wedding-Garment that ever was made the Price thereof may soon be accounted and easily reckon'd up VIII Other Garments may be stained catch Spots and Dirt and many ways be defiled Disparity I. THis is a large Garment the Robe of Christ's Righteousness can cover many though they be at never so great a distance Should I say saith Bernard That Christ's Righteousness will not serve for him and me Non est pallium breve quod duos operire non potest All the Elect of God tho they live in several Nations tho they be a Multitude which no Man can number yet they are cloathed and sufficiently with this one Garment I saw a Wonder in Heaven a Woman cloathed with the Sun This Woman is the Church of God this Sun is Jesus Christ the Sun of Righteousness as he is called All Believers are covered cloathed and adorned with one and the same Garment and every one hath it as an entire Garment to himself II. This Spiritual Garment fits every part Christ is a Diadem or Crown upon the Head and Shooes for the Feet Christ's Righteousness is a compleat suit of Apparel from head to foot the Soul that hath this Wedding-Garment on is perfectly and compleatly cloathed III. This spiritual Garment is for all Uses and all Seasons 't is both for Covering and Ornament 't is as proper and necessary in Winter as in Summer and in Summer as in Winter 't is good for the Travellor 't is the Labourers Garment 't is the Souldiers Garment 't is good to fight in it is the Princes Garment yea and the Subjects Garment it is the Christians Garment it is very light and pleasant to walk in and yet thick to defend from Stormy Weather Christ suits all occasions states and conditions of the Soul or Souls that have an Interest in him He is made of God unto us Wisdom Righteousness Sanctification and Redemption 1 Cor. 1.30 IV. This Spiritual Garment the Righteousness of Christ is as fit for one as for another it is as fit and as proper for the Peasant as for the Prince the same Garment here that is for the Man is for the Woman for the Child as for the Father There is neither Barbarian Scythian Jew nor Gentile Male nor Female Bond nor Free but ye are all one in Christ. The Righteousness of Christ is a fit Garment for the Souls of Men there is no Soul too big no Soul too little none too small none too great for Christ's Righteousness to array and cover V. But this Garment no Dirt nor Spear can pierce or enter into no Devil can tear nor rend it nor can all the powers of Hell Sin or Darkness burn or destroy it VI. But this Spiritual Garment is durable and lasting the Moth cannot corrupt nor consume it it never grows old nor can it be worn out 't is as fresh and as beautiful at the last as at the first putting on VII The worth and price of this Wedding-Garment can never be valued 't is worth Millions yea thousands of Millions the Riches of the whole World are nothing in comparison of it What would a Christless Soul give in the great Day for this Robe viz. to be cloathed with Christ's Righteousness VIII This Robe cannot be defiled the Garment of Sanctification may take Spots hence we read of some who had their Garments spotted with the Flesh and of others who had not defiled their Garments but a Christians Wedding-Robe can sustain no Pollution the Life of Christ was without Spot his Righteousness pure and perfect which Saints are cloathed with in respect of Justification hence Christ calls his Love his Dove his undefiled One. Thou art all fair my Love and there is no Spot in thee See Metaphor Christ a Garment for Sanctification Inferences I. THis shews the miserable State of those that are without Christ such have not on the Wedding-Garment they want that excellent Robe that renders the Godly Person amiable in the Bridegroom's sight and all that have it not on shall be shut out of the Wedding-Chamber II. It shews also the happy and blessed Condition of all sincere and godly Ones See Garment of Sanctification Christ the Bright and Morning Star Rev. 22.16 I am the Root and Off-spring of David and the Bright and Morning Star MOrning Star in the Greek ãâã ãâã ãâã ãâã ãâã a Star of exceeding Brightness Metaphorically signifies the shining Light of the paths of the Just. Prov. 4.18 where the Hebrew word is Lucifer for the Morning Star so Job 11.17 A fuller Knowledg of God by inward Illumination 2 Pet. 1.19 The King of Assyria Isa. 14.17 The glorious Light of Eternity Rev. 2.28 see Dan. 12.3 1 Cor. 15.41 42. Lastly Christ the Saviour of the World Rev. 22.16 for which see Phil. Sacra chap. 8. of an Anthropopathy and the following Parallel METAPHOR I. THe Morning Star is a very solid Light without twinkling corruscation or sparkling as other Stars do II. The Bright and Morning Star is the Harbinger to the greatest of natural Joy viz. rising of the Sun what doth the Earth desire more III. The Morning Star is a great Ornament to the Heavens this is so visible that it needs no Instances to prove it IV. The Morning Star is a very pleasant Object to all that have Eyes to behold it and love the Light V. The Morning Star is esteemed not a little useful to guide Mariners when they have lost the light of their more common Guide viz. the Pole Star VI. The Morning Star is by Astronomers accounted a Star of the first Magnitude VII The Morning Star is observed to be a terror to Thieves and evil Men when they see this Sun of the Morning appear they haste away to hide themselves lest the light of the Day should overtake and discover them VIII The Morning Star as
sinner now say or what course take that he may please God pacifie his wrath and be saved May be he will say I will reform I will amend my Life this is Good but alas 't will not do because thou owest ten thousand Talents Will promising nay indeavouring to run no more in Debt pay off the old Score Well saith the sinner if it be so I will repent and mourn for my sin and pour forth tears before God and see if that will do Alas shouldst thou weep Rivers of Tears nay couldst thou weep Rivers of blood and nothing but weep as long as thou livest on earth yet this will not satisfie the Justice of God nor make a compensation for thy Iniquity this shews God is just indeed and thus Glorious Justice shines forth in the Gospel And now to satisfie Divine Justice Jesus Christ as the act of Mercy is constituted and appointed by the Great God to be our surety who entered into a Covenant to pay all and discharge such sinners who shall believe on him and that there is no pardon nor Salvation but by this way viz. by Christ 1. I shall shew 2. Shew why Salvation is by Christ Jesus 3. Answer an Objection 1. That it is so see Act. 4.12 where the Apostle Peter speaking of Jesus Christ saith neither is there Salvation in any other for there is no other name under Heaven given whereby we can be saved Compared with Acts 13.38 Heb. 10.5 but further to demonstrate it must be so 1. Because Christ is said to bear our sins that is he was constituted and placed by the Father as Mediator in our room to bear the punishment due to us for our Iniquities 2. Because the Scripture saith without shedding of blood there is no Remission and that no other bloud would do but the bloud of this immaculate Lamb. 3. Because Christ is said to make Peace Reconcile and make us near to God by his bloud 4. Because we are said to be bought with a Price or Redeemed and purchased by the Lord Jesus the Son of man came not to be ministred to but to minister and to give his life a Ransome for many 5. Because our acceptance with God is through Christ wherein he has made as accepted in the beloved and that this is through the imputation of Christs Righteousness God imputeth not our sins to us they are laid upon another viz. Our surety he was made sin for us who knew no sin that we might be made the Righteousness of God in him 6. Because 't is said there is no Salvation but in and through him and all that we receive whether grace here or glory hereafter is for his sake Why is Salvation by Jesus Christ and by the shedding of his bloud 1. Because of the absolute Purpose and Decree of God God has decreed this way and no other way to save sinners 2. I might shew the necessity of Salvation by Christ from the nature of Sin which men stood charged with sin is so contrary to God he could do no less than require the satisfaction of his own offended Justice 3. In respect of the Law perfect Righteousness being required of Man in point of Justification 4. Salvation came in this way that God might be glorified in every Attribute and eternal life be wholly of Gods free grace through the Redemption that is in Christ Jesus How can we be said to be freely forgiven our sins in a way of grace and favour if Christ hath made a full compensation to the Justice of God for them 1. 'T is wholly of grace tho' not without Attonement and Redemption made by Christ bloud which might be made appear many ways 1 In that God is so gracious as not to require satisfaction of us and Impute our Trespasses to us 2 Because God was at his own free choice whether he would bring forth a Saviour for us or not 3. Because the surety is wholly of his own providing and nothing but his love and precious grace moved him to send him into the world 4 Moreover it is further demonstrated by Gods gracious acceptance of this satisfaction for us and not for others for tho' there is a worth and sufficiency in it for all yet it is only made effectual unto them for whom it was intended or appointed by that glorious agreement or compact between the Father and Son in Eternity 5. 'T is further manifest also in respect of Gods gracious goodness in affording us the knowledge of this blessed Attonement there is an absolute necessity of Faith in order to a sure Interest into this Salvation and Faith comes by hearing the Word Preached had not God afforded us the gospel we should have known no more of this glorious Mystery of Redemption nor had any more faith than Pagans and Infidels 6. It appears to be wholly of Gods free grace upon the consideration of Gods working those meet qualifications in order to Pardon and Salvation viz. 't is he that gives a broken Heart and Repentance 't is he that works faith in us and by whom we are begotten to a lively hope 7. Lastly 'T is of his own free grace in that he parted with and spared not his own dear Son rather than we should die in our Sins who could not fail nor be discouraged but was every way capable to accomplish the work of Salvation for us 1. He was a person holy and undefiled yea without the least stain or spot of sin 2. He was one that was free and could dispose of himself to be a surety and sacrifice for others 3. He consented and agreed with the Father to undertake this glorious work and office 4. He was able to overcome all difficulties and thereby fully discharge the Sinner 5. One so glorious in Nature that from the Excellency and worth of his Person Satisfaction comes to be received Thus the Gospel appears glorious as it makes manifest and does Reveal the Glory of God the Father Secondly I shall shew you the Gospel is glorious as it Discovers and holds forth the glory of the Lord Jesus Christ the Second Person of the Trinity 1. The gospel Reveals the Son clearly who was long prophesied of and pointed at and that more principally in five respects 1. In respect of his glorious Person 2. In respect of his glorious Offices as Mediator 3. In respect of his glorious Love 4. In respect of his glorious Riches 5. In respect of his glorious Power Headship and Soveraignty The Gospel is glorious in respect of the chief Subject thereof Jesus Christ. 1. And first in respect of the Excellency of his Person which had I the tongue of Men and Angels I could not declare the hundredth part thereof so far doth he Excel in personal Excellencies and Perfections the Children of Men what can one think of Christ speak of Christ hear of Christ or Read in holy Scripture of Christ
Eternity he is God and so all things in heaven and earth are his all things that the Father hath are mine saith Christ Joh. 16.15 2. He is Rich as Mediator so it pleased the father in him all fulness should dwell he was made heir of all things 3. The gospel shews the father hath given all things to him he came by them as the free Donation of the Father 4. Christ obtained his Riches also by Conquest he has recovered them for us by overcoming his and our Enemies all the Riches Christ hath as Mediator he got by quest as Israel got Canaan Sin and Satan those spiritual Thieves had Robbed us of our Riches but Jesus Christ hath rescued or recovered them again out of the hands of these Robbers 5. Christ the gospel shews hath obtained his Riches by purchase Grace is purchased gifts are purchased glory is purchased the Church which is called his Inheritance is purchased Heaven is purchased How do you make it appear that Jesus Christ is gloriously Rich 1. Because he had enough to pay all our debts yet never a one of us owed less than Ten Thousand Talents 2. Christs Riches were glorious Riches because they will satisfie glorious Justice which no other Riches could do no not the Riches of Ten Thousand Worlds nor all the worth and Riches of the Angels of Heaven 3. Because he provides for and maintains all in heaven and earth at his own charges and as all have their beings from him so likewise they are fed and sustained by him they all eat at his Table none keeps such a house hath such a family as Christ he has a good stock great comings in that thus abundantly layeth out 4. Christs Riches are glorious Riches appears in that he hath enriched so many Men and women since the World begun and not only so but also with variety of Choice and precious Riches oh what abundance of Souls hath the Lord Jesus enriched thousands and ten thousands how many before the Law and under the Law and under the Gospel who can account or reckon up their number John declares the number of them that he beheld Round about the Throne to be ten thousand times ten thousand and thousands of thousands how many hath he made great Advanced on high honoured greatly on earth bestowed vast Treasures and Riches upon how many Millions hath he Adorned and gloriously Dect with Jewels Precious Stones and Pearls of an inestimable value and yet never the poorer 5. Christs glorious Riches appears in that he is generally Rich Rich in all things all the gold and silver and precious stones in the world are his he is the proper Proprietor of them the earth is the Lords and the fulness thereof The Cattle upon a thousand hills The Wool Flax and Oyl are his nay moreover all Divine vertues and spiritual gifts are his he is Rich in wisdom and knowledge in grace and glory 6. Christ is gloriously Rich appears in that he has a Kingdom yea a glorious vast and splendent Kingdom and Crown to give to every one of his faithful followers Every Saint shall have a Kingdom and Crown that fadeth not away Be thou faithful unto Death and I will give thee a Crown of Life 7. Because his Riches are of such an Excellent Nature that they enrich the Soul of Man other Men may have vast Riches may have store of gold and silver and other good things and yet none of these Riches can enrich their Souls spiritually they may be poor and miserable notwithstanding their great abundance 8. Christ is gloriously Rich appears in that he hath enough to enrich all come who will thousands and ten thousands yea millions of thousands if they come to him he has Riches of grace and glory for them all Oh there is abundance yea a redundancy of grace and Riches in Christ he is as fall of grace as the Sea is full of water or the Sun is full of Light 9. Christ is gloriously Rich because his Riches are Incomparable in respect of their nature and quality Happy is the man saith Solomon that findeth wisdom and the man that getteth understanding for the merchandize of it is better than the merchandize of silver or the gain thereof than fine gold she is more precious then Rubies and all the things thou canst desire are not to be compared unto her A little Faith tho' it be but as a grain of Mustard seed is worth more then Thrones Crowns and Kingdoms of the earth one dram of grace is better then all the gold of Ophir 10. Christs Riches are glorious Riches because they cannot be spent Christs Treasury is inexhaustible it can never be drawn dry Christ gives abundantly out but never wastes his Stores nor hath a farthing the less the Riches of Christ are unsearchable O the height the depth the breadth and length of Christs Riches who can find out the bottom of his Rich love and grace the bottom of his Rich wisdom and knowledge we may well cry out upon this account with the Apostle O the depth of the Riches both of the wisdom and knowledg of God how unsearchable are his Judgements and his ways past finding out 11. Christs Riches are glorious riches because his riches are harmless as a Divine well observes they are riches that will not hurt nor harm the Souls of such that possess them never were any made worse by being spiritually Rich. The riches of the World have undone many they have been as Thornes to them by which they have been peirced through with many sorrows Many will one day curse the Day that ever they had such store of earthly riches Riches are a snare to the Possessors hence Christ saith 't is hard for a Rich man to enter into the Kingdom of Heaven 12. Christs riches are glorious riches because they are satisfying riches Silver and Gold will not satisfie he that loveth silver shall not be satisfied with silver nor he that loveth abundance of Increase he that has Christ and his riches has enough nay he has all he has Pardon and Peace of Conscience what can he desire more that has God and Christ and a Title to Heaven Hence the Scripture saith he shall abide satisfied such thirst no more their Inordinate desire after the world is allayed 13. Lastly Christs riches are glorious riches because they are Permanent they are lasting yea everlasting riches Other riches fly away like smoke they are here to day and gone in a moment with one spark of fire or with one blast at sea but Christs riches are durable riches and honour are with me yea durable riches and righteousness Thirdly Why is Christ held forth in the Gospel to be thus gloriously Rich 1. That the Doubts and Scruples that are in sinner hearts might be removed is there enough in Christ is there enough Grace enough Pardon enough Strength c. 2.
Because the Gospel holds Christ forth to be the store house of all Divine grace and blessings he is ordained to convey all spiritual Riches to his Church and to every Member thereof 3. To allure and engage souls to love him and close in with him how can any refuse such a friend reject such a Saviour that is so beautiful to look upon and also so exceeding Rich. 4. That it might leave all men and women without excuse in the great Day what will they have to say that reject such a Saviour that turn their backs upon such a Christ when they are called to answer in the Day of Judgment 5. To relieve the tempted Soul 6. To strengthen the Faith and chear the hearts of all that do believe in him Fourthly The gospel is glorious in respect of Christ the glorious Object of it as it reveals his glorious Power Power in Scripture is taken two manner of ways or it shews a twofold power in Christ. 1. A Commanding Power his power of Soveraignty or Regal power that which we call Authority 2. The power of working or effecting that which he would have done Some have power to command but want a power to Effect that which they command cannot accomplish what they would have done but what Christ commands he can do or cause to be done at his Pleasure 1. I shall shew that the power of Christ is a glorious power 2. Shew why Christ hath such power 1. Christ hath a commanding Power he hath great Authority he hath a Regal Power or Superiority over all 1. Over Angels 2. Over the Church 3. Over the Devils I will lay upon the shoulders of Eliakim the Keys of the house of David Isa. 22.22 Keys is a borrowed speech signifying Government and Legal Power Christ hath the Keys of David Rev. 3.7 All Power in Rule and Government in Commanding Forbidding Punishing Binding Loosing Damning Saving is in Christs hand See Christ the Head and Heir of all things Keys of Hell and Death signifieth Christs Regal power over the Devils and delivering up unto Death and Hell or keeping out of it Over men mighty men Kings of the Earth He is the only Potentate King of Kings and Lord of Lords They are all his Subjects shall and must Submit to him 4. He hath an universal Power therefore glorious Power the Sun the Moon the Stars the Winds the Seas obey him 5. Christs Power is absolute he bears the Image of God he is God as you heard before None hath absolute power but God he doth what he pleaseth 6. Christs Power is Just therefore glorious in Power it is not a Might without Right 't is in him Essentially as God and is given to him as Mediator in the one Respect he derived it from none in the other sence he received it from the Father 7. Christs Power is Infinite he made the World he upholds the World therefore glorious in Power He could have made a Thousand Worlds can do beyond all that we can conceive or speak 8. Christs Power is glorious because he can bring all other Power to nought in a moment at his pleasure whether of Men or Devils 9. Christs Power is glorious Power in that it is everlasting Power Men may be powerful for a time but they may soon lose it must die and so cannot hold it long but Christ sits King for ever his power is from everlasting to everlasting of his Kingdom there shall be no end 10. Christs power is Dreadful he looketh upon the earth and it Trembles he can make all tremble before him who can Thunder like God 1. He has a glorious commanding Voice 2. A glorious restraining voice what is swifter than the Sun which he can stop in a moment 3. Glorious in his reproving voice Psal. 50.21 4. In his threatning voice Rev. 2.16 and Chap. 2.23 11. He hath a Glorious Victorious Conquering and Subduing Power he hath overcome Sin Devil Death Hell c. 12. Christs Power is Glorious because nothing is too hard for him to do nay nothing is hard for him to do he can do what he will with a word of his mouth 13. Christs Power extends not only over the Body but over the Soul also works mightily in us as well as for us and can do wonderful things by weak Instruments by foolish and contemptible ones in the eye of the VVorld VVhat mighty things did he do by a few poor Fishermen and others not accounted off 14. Lastly Nothing is hard for Christ to do tho' all the Devils of Hell and Men on Earth oppose and resist him I will work and who shall let it VVhy hath Christ as Mediator such great and glorious Power given to him 1. From the greatness of his work he is to accomplish 2. Because no Souls whatsoever Discouragements they meet with should despair in coming to him or in relying upon him 3. That he might be feared and dreaded by all yea that his very enemies might tremble before him 4. That he might be honoured and adored Honour belongs to Sovereignty Thirdly As the gospel is Glorious in respect of the Revelation made therein of God the Father and of our Lord Jesus Christ. So likewise in Respect of the Holy Ghost the gospel shews the Spirit in himself to be a distinct living powerful intelligent Divine Person Not only a distinct self subsisting Person but also a participant of the Divine Nature not the chief of all created Spirits and so the head of all good Angels as some imagine but that he is uncreated truly and ready God coeternal with the Father and the Son This we shall speak a little unto together with his glorious work Office and Operations First The VVord of God holds forth and positively declares that the holy Spirit is in himself a distinct intelligent Divine Person and which ought to be believed concerning this great truth viz. the Diety and Personality of the holy Ghost may be seen in the ensuing Testimonies according as they are Collected to our hands by a Reverend Divine Psal. 33.6 By the word of the Lord were the Heavens made and all the host of them by the spirit of his mouth Job 26.13 By his spirit he hath garnished the Heavens Psal. 104.30 Thou sendest forth thy Spirit they are created Mat. 28.19 Baptizing them in the name of the Father and of the Son and of the holy Ghost Act. 1.16 That Scripture must needs hath been fulfilled which the holy Ghost by the mouth of David spake Act. 5.3 Peter said to Ananias why hath Satan filled thy heart to lye to the holy Ghost Ver. 4. Thou hast not lyed to man but to God 1 Cor. 3.16 Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you 1 Cor. 12.11 All these worketh that one and the self same Spirit dividing to every severally man as he will And there are
which God that cannot lie promised before the world began 3. Glorious Promises if we consider the Vileness Unworthiness and Nothingness of them as they are in themselves to whom the Promises are made 4. Gospel Promises are glorious Promises considering through whom and by what means they are given Christ procures the Promise as well as Remission by pouring forth his precious blood he paid dear for them that the Slave might be adopted and saved the Son is sacrificed 5. They are free Promises not made for any merit or worthyness in us but purely proceed from the free Grace and Favour of God and therefore Glorious God doth not sell himself his Son and precious Promises to Sinners but they are given freely without money and without price not for thy Beauty Righteousness Excellency c. he that hath promised to love us freely pardons us freely Thou hast bought me no sweet cane with money neither hast thou filled me with the fat of thy sacrifices but thou hast made me to serve with thy sins thou hast wearied we with thine iniquities I even I am he that blotteth out thy transgression for mine own sake and will not Remember thy sins Salvation is freely promised not by works of Righteousness that we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the holy Ghost 6. Gospel Promises are glorious if we consider the extent of them they Run not only to the lineal seed of Abraham but to all Believers to Jew and Gentile bond and free none are excluded whoever will let him take of the water of life freely 7. Gospel Promises are glorious Promises in respect of what is given 1. Christ is given God hath given his Son not only for the sinner but to the sinner Christ promiseth to give himself offers to betroth himself to us for ever The Spirit is promised with all the blessing grace gifts and operations thereof 2. God promises in the gospel to give himself I will be your God and you shall be my People This Promise is the highest the fullest and sweetest of all promises Austin speaking of it breaketh forth in Admiration VVhat is better than this goodness what is or can be greater happiness than this can God give any thing greater than himself 3. VVhatsoever he is has or can do in a gracious way is promised to be given in this one promise He is one Eternal All-sufficient Immutable Infinite Glorious Incomprehensible Omniscient Omnipresent Holy and Gracious God His Goodness Truth Power VVisdom Mercy Loving-kindness Faithfulness is ingaged for Believers 4. O what is in man that thou art mindful of him is all below thy self too little and not good enough for man that thou givest thy self to fill and satisfie him All that God is or hath so far as communicative is promised c. Life Light Grace Strength VVealth Riches Pleasure Honour is the Believers 5. VVhatsoever he can do so far as comports with his own glory and our good is pomised viz. to feed support suppress fears prevent danger keep in or deliver out of trouble c. 6. The greatness of this Promise will appear by Considering what all other things are in comparison of God if heaven be nothing what is earth in comparison of him all other things come from him as water from a Fountain what are all things without him whether Spiritual or Temporal consider the necessity of him men make a shift to live without enjoying God tho' such are dead whilst they live but know not how to die without him nothing but God is a suitable good for the Soul 'T is not Cloaths that can Cloath it it is not Silver Gold nor Pearl which can adorn it 't is not fire that can warm it nor bread can feed it nor wine can chear it nor money can satisfie it nor earthly Friends can comfort it it is God only that can supply all the wants and necessities of the Soul 7. This is a great promise because nothing is yours till God is yours by Union with him the Soul is interested into all spiritual and temporal good things 8. 'T is a part and portion which can never be spent you may live upon God there is enough in him for Millions and Millions of Millions See God a Portion God is better than heaven better than grace better than glory better than things present or things to come the promises are like a rich Ring of Gold but this is the rare Diamond in that Ring it is the Crown the Top Excellency of all promises his Wisdom is the Souls for Direction his Power for Protection his Grace for its Acceptation his Spirit for its Consolation his Creatures on earth to serve us his Angels to Guard us his Ordinances to Feed and Strengthen us his Grace to Adorn us his Riches to Advance and Crown us to Eternity This is a great Promise the greatest Promise God gives Light when he gives himself he gives Life when he gives himself God is Light without Obscurity how sweet is that Light he is Life without Mortality how sweet is that Life Peace without perplexity Love without Mutability how sweet is such Love God fills and satisfies all that enjoy him beyond God the heart can desire nothing 8. Promises of the Gospel are glorious and precious Promises if we consider the seasonableness and suitableness of them Rest is Promised to the Weary Soul Food to the Hungry Soul Cloaths to the Naked Soul Pardon to the Guilty Soul Liberty to the Captive Soul Strength to the Weak Soul Health and healing to the Sick and Wounded Soul Courage to the Faint-hearted Soul Riches to the Poor and Needy Soul Light to the Blind Soul Life to the Condemned Soul VVere a man cast for Life and condemned to die a painful and horrible Death suppose it were to be burnt or rosted alive and a pardon should be proffered to him in the very nick of time how sweet and precious would that be to him even so seasonable and sweet are the Promises of the Gospel to poor condemned sinners God gives them into the Soul when it sees 't is just dropping into Hell to be burned for ever in eternal Flames 9. Promises of the Gospel are glorious in respect of the firmness and stability of them Gospel Promises are firm and sure Promises 1. Made or given forth by one who cannot lye nor deny himself In hope of Eternal life which God that cannot lye promised before the world began 2. They are not yea and nay not uncertain doubtful mutable and variable but yea and Amen in Christ Jesus God ever kept his Promise with his People 1. He Promised Noah he would not drown the VVorld any more and how graciously hath he kept that Promise and continued the token of it in the Cloud unto this day 2. God promised Abraham a Son and will work Miracles rather than not make that promise good 3.
it comes now a Shower and then a Shower as the Earth and Fruits thereof need it VI. The Rain comes down as is noted of Dew irresistibly when God doth by his Word of Command speak to the Clouds to distil it down upon the Earth it is not in the power of all Creatures to hinder its falling VII Rain is most beneficial to the Earth when there comes sweet warm Rays of the Sun with it or as clear shining after it then Herbs Flowers and Corn as also other Fruits grow abundantly VIII Rain is necessary at Seed-time to make the Earth ready and fit to receive the Seed Thou visitest the Earth and waterest it thou greatly enrichest it with the River of God which is full of Water Thou preparest them Corn. Thou waterest the Ridges abundantly thou setlest the Furrows thereof thou makest it soft with Showers thou blessest the springing thereof thy Paths drop Fatness This is called the former Rain and as it is necessary at or about Seed-time so also it is needful at earing-time to ripen the Corn and to bring it to Perfection both these are needful to produce a good Harvest both the former and latter Rain IX Rain makes the Earth soft and tender which otherwise would be very hard and dry and unfruitful as we see in time of great Drought X. After much Rain sometimes comes a great Drought XI Clouds let down the Rain upon the Earth God makes use of them as Vessels to retain the Water and that also at his Pleasure they may let it out and distil it down upon the Earth XII Rain hath been sent down from Heaven as the Answer of Prayer Prayer hath as it were opened the Windows of Heaven that it might rain upon the Earth XIII Rain cometh down from Heaven and returneth not thither without answering the end for which it is sent Parallel THe Word of God and the Blessings that attend it are all from God 't is he that makes the Divine Rain to fall upon Men's Souls you are not to look upon those Truths that Ministers dispense as the meet Effects and Fruits of their Inventions and Parts He is the Minister of God c. the Office is from Heaven the Doctrine he preaches is from Heaven the Efficacy and Success of it is from Heaven What I received of the Lord I delivered also unto you II. So the Word of God is sent to one People and not to another to one Kingdom and not to another what glorious Influences of the Gospel hath God sent to this Land and what a Drought and Scarcity it is there of it in many others not far off and what precious Showers have some Places had in England beyond what others injoy To you is the Word of this Salvation sent it comes not by chance but by Commission and the special Command of God III. The Word of God in like manner sometimes comes down moderately yet continuing long before God takes it away from a People or Soul at length it proves effectual and throughly waters and soaks their barren Hearts and makes them fruitful but at another time the Word in a Sermon comes like a sudden Spout of Rain seeming to carry all before it and startles the Sinner but 't is soon over and doth but little good it abiding not upon the Conscience IV. So there are some People nay many in the World that never had the Gospel preached as yet to them V. So the Word drops and distils like Rain and Showers that water the Earth now a little and then a little as the Condition of the Soul requires a drop in this Sermon and a drop in another Sermon Precept must be upon Precept Line upon Line here a little and there a little now one comforting Influence and then another now one quickning Impulsion and then another now one Promise is rained down and then another 1. Christ would that his People have a constant Dependance on himself 2. He would have them wait upon every Sermon upon every Ordinance and Opportunity 3. He would not have them surfeit upon his Word therefore he observes a successive Distillation of the Blessings thereof upon them 4. He would have every Doctrine and Precepts and Promises soak into their Hearts 5. Christ would indear every drop of his Grace and morsel of his Word to his People he would have them lose nothing he bestows and therefore gives it them as they are able to receive it 6. The Souls of Believers are like narrow-mouth'd Vessels they cannot receive much at a time without spilling 7. We are such bad Husbands Christ will not trust us with all at once VI. The Word falls upon Sinners When God gives Command with mighty Power the Influences of the Word and Spirit work with mighty Efficacy upon the Heart the Word is quick and powerful it breaks the Heart in pieces in Conviction it causes the Sinner to cry out Lord what wilt thou have me do it shall accomplish that for which 't was sent See Light VII So it is in respect of the Gospel when the Sun of Righteousness shines upon the Soul under the Word and blessed Doctrin thereof O this makes a Believer and all his Graces to flourish exceedingly VIII The Gospel hath a twofold Use and Benefit it is necessary as the former Rain at the beginning or first working of Grace upon the Heart so 't is needful afterwards to ripen and prepare the Soul for Heaven Be glad then ye Children of Zion and rejoyce in the Lord your God for he hath given you the former Rain moderately and he will cause the Rain to come down the former Rain and latter Rain c. We cannot be without either we shall soon decay in our Spirits if we have not spiritual Moisture of the Grace and Word of God upon our Souls the Ministry of the Word is not only appointed to implant Grace in us but also to perfect Grace so rooted and implanted IX So the Word of God makes the hard and flinty Hearts of Sinners very soft and tender it is of a mollifying fructifying Nature it makes the Saints fruitful in Grace and Good-works X. So after great plenty of divine and spiritual Rain when People are glutted with a Fulness of Gospel-Mercies God sometimes sends a Drought shuts up Heaven Ministers are like Clouds without Rain XI Ministers are the spiritual Clouds that God hath appointed to retain the Word and saving Knowledg of divine Things so that they may also at his Command let the Water of Life down or distil it upon Men's Souls See Clouds XII Divine Rain hath been sent down as the Answer of fervent Prayer The Prayer of the Godly hath prevailed with the Almighty for sending of the Word and Spirit down upon the World and Church of God hence Paul earnestly begs the Saints Prayers That he might open his Mouth boldly to make known the Mystery of the Gospel XIII So saith the Lord shall
are fitted as Vessels of Wrath for Destruction Metaphor I. THe Sun is a Creature and had a beginning and when Time is swallowed up of Eternity it will set and rise no more II. The Sun gives Light but cannot give Sight the Sun-Beams tho never so powerful cannot make a blind Man see III. The Sun shines but in one Hemisphere at once when it rises to us it sets to our Antipodes IV. The Sun hath endamaging as well as healing Qualities defaces Beauty maketh Men faint Fruits are sometimes withered to nothing by it V. The Sun is inanimate hath neither rational sensitive nor vegetative Life tho in some sence called the Fountain of Life VI. The Sun is the Servant of Men from the Root ãâã ãâã ãâã ãâã ãâã to minister 'T is Idolatry to worship it Disparity I. JEsus Christ is God in his Essence uncreated and without beginning Christ endureth for ever he is Alpha and Omega the Beginning and the Ending the First and the Last II. Christ gives Sight as well as Light he made the Blind to see He also cures spiritual Blindness as Saul's by Ananias Acts 9.17 III. Christ is able to shine over the whole World at once It may properly be said of him as of the King of Assyria The Stretching out of his Wings are able to cover the World at one moment IV. Christ hath no hurtful quality he quickens the Soul never makes it faint He makes Deformity beautiful and lovely ripens but never withers the Fruits off Grace His Beams are destructive to none but such as have no root such indeed he withers V. Christ has Life Light and Heat and is often in Scripture called our Life for he gives and maintains both natural and spiritual Life VI. Christ is our Lord whom Men and Angels must worship all the Host of Heaven adore him 'T is gross Impiety not to worship him Inferences I. HEnce we may learn to know the Worth and Excellency of Christ as also the indispensible and absolute Necessity every Soul lies under of receiving Divine Illuminations from this everlasting Sun for as natural Bodies perish without the Influence of the natural Sun so will Souls if the Sun of Righteousness give not his Life-cherishing Efficacy II. Hence we may also see how greatly we are concerned to pray earnestly to God that our Hemisphere may never be deprived of this Sun of Righteousness nor overspread with the Clouds of superstitious Popery nor other Heretical Errors and Darkness III. This may shew the Folly and Madness of such as would drive the Light of the Gospel out of the World 1. In respect of the Wrong and Injury they would do the World thereby if they could effect it 2. Their Inability to accomplish it IV. Hence we may infer the Necessity of labouring whilst it is day we know not how soon our Sun may set and we are not sure of another The Lord thus threatens the Prophets that cause the People to err I will cause the Sun to go down at Noon c. Which Judgment the Lord God in Mercy deliver England from Christ the Root of David Rev. 22.16 I am the Root and Off-spring of David c. THere is a great and glorious Mystery in these Words many understand not how Jesus Christ should be the Root and yet the Off-spring of David This Text agrees with those Words of our Saviour If David called him Lord how then is he said to be his Son They understood him not Christ as he is God is David's Lord and the Root of David but as he is Man he is his Off-spring and hence elsewere called the Branch Christ is and may fitly be called and compared to a Root The Root of 1. Grace 2. Glory Metaphor I. A Root is that from whence the Tree and Branches do proceed II. A Root is a thing hidden in the Earth and not obvious or visible to the Eye III. A Root hath Life nay 't is the Center of Life the Life of any Tree or Plant is principally in the Root IV. The Root beareth the Body of the Tree and all the Branches thereof V. The Root communicates Sap and Nourishment unto the Body and all the Branches thereof VI. The Body and Branches have a necessary dependance on the Root VII There is much Life and Sap in the Root when the Tree and Branches seem dead dry and sapless VIII As is the Soundness and Firmness of the Root of a Tree the more sound firm and stable is the Tree it self with the Branches thereof these being likely to endure when those that have no Root fall away IX The Root is best secured of any part of the Tree being excellently fortified by Nature in the Earth X. Those that would utterly destroy the Tree strike at the Root XI The Root communicates of the same Life and natural Virtue to the Tree and Branches Parallel I. FRom the Lord Jesus Christ the Root of David all Believers do proceed I am the Vine ye are the Branches See Christ the true Vine II. The Deity or Divine Nature of Jesus Christ is a hidden thing cannot be seen with mortal Eyes Christ's Glory was vailed under Afflictions Reproaches Poverty c. as a Root is under the Earth III. In the Lord Jesus Christ is Life He is called the Way the Truth and the Life As the Father hath Life in himself the Son also hath Life in himself Life is in Christ as Sap is in the Root of a Tree IV. The Lord Jesus Christ this Root bears up his Church and every Member thereof V. The Lord Jesus Christ conveys Sap and Nourishment to all his Church and every particular Believer or Branch thereof hence he is called our Life VI. The Saints and Church of God have the like dependance on the Lord Jesus Christ Without thee we can do nothing VII There is much Sap and Life in Jesus Christ for the Godly when oft-times they seem like withered and dry Branches VIII The Goodness Firmness and Soundness of this Divine Root the Lord Jesus Christ shews us the very happy stedfast and secure State of the Church This Root cannot fail nor decay and consequently the Church and People of God shall endure and stand against all the Storms and Blasts of the Devil Antichrist and all wicked Enemies IX The Lord Jesus Christ is secured from Hurt and Danger whilst his Church is daily exposed thereunto being hid in God as it were You are dead and your Life is hid with Christ in God X. The Devil 's grand Design being utterly to destroy all the Godly struck most furiously at Jesus Christ the blessed Root XI Christ communicates of his Spirit and Divine Nature to his Church If the Root be holy even so are the Branches Be ye holy even as I am holy He that hath this Hope in him purifieth himself even as he is pure Metaphor I. NAtural Roots
of Trees and Plants are in the Earth II. Natural Roots as well as the Body and Branches decay grow old and die Tho the Root thereof wax old c. saith Job III. A natural Root usually bears but one Tree if it bears as some Roots do many Bodies yet not all of one species or kind there may be many thousands of Roots IV. Natural Roots are subject to the Wills Humors and Pleasures of Men. Disparity I. BUt this blessed Root the Lord Jesus Christ is in Heaven II. This Root of Believers the Lord Jesus Christ never grows old decays nor dies Jesus Christ is the same yesterday to day and for ever III. Christ is a Root that gives consolation and satisfaction to all He was the Root of the Church both before and since his Incarnation both Triumphant and Militant the Root of Abraham Job David c. and of all the Prophets and Saints that ever had spiritual Life in them IV. The Lord Jesus Christ is a Root which neither Men nor Devils can touch destroy or dig up for he is God Application Object HEre we may enquire If Jesus Christ be the Root of David how is he said to be the Stem or Branch out of the Root of Jesse Is Jesse Christ's Root and yet is Christ the Root of Jesse Ans. Jesse is the Root of Christ according to his human Nature and Christ is the Root of Jesse according to his Divine Nature as he is ãâã God and Man in one Person he is both these viz. the Root and Branch ãâ¦ã Doct. From hence note That Christ is God 1. He is called God the mighty God the true God the only wise God and God blessed for ever 2. He made the World all things in Heaven and Earth ãâ¦ã of the Earth and the Heavens are the Work of his Hands 3. He ãâ¦ã was before all things and by him all things consist 4. He is omniscient knows all things c. 5. He searcheth the Heart 6. He is the first and the last Alpha and Omega 7. He ought to be prayed unto all Divine Worship and Spiritual Adoration belongs to him 8. He hath Power to forgive Sins 9. He thought it no Robbery to be equal with God 10. He had Power to raise himself and others from the Dead Ergo He is the eternal God Jesus Christ is the Root of Nature as well as of Grace and Glory tho we run the Metaphor under that Notion Infer I. If Christ be the Root of all the Grace that the Saints and the Church receive then from hence we may justly infer That all the Divine Goodness any Person or Persons have in them they derive from Christ 't is He that makes one Man to differ from another Who made thee to differ c. What hast thou that thou hast not received II. From hence we infer That as Christ is God so he ought to have all the Glory All should honour the Son as they honour the Father III. Then let us fear to offend him and let all our dependence be upon him c. IV. What is thy State and condition Sinner Thou hast heard Christ is the Foundation and common Root of all Believers art thou taken out of the dead and corrupt Root of Mankind viz. the first Adam and engrafted into Christ Dost thou grow upon this living Root does thy Fruit flow from spiritual Union with him V. If thou art not taken out of that evil fruitless and sapless Root labour now to be transplanted get an Interest in the Lord Jesus Christ the Root of David VI. This shews the happy State and blessed Condition of the Church and People of God Because I live saith our Divine Root ye my Branches shall live also Altho the Graces of his Saints may sometimes seem to fail and their Greenness decay yet out of this full and blessed Root shall they have sufficient Supplies For in him all Fulness dwells Christ the true Vine Joh. 15.1 ãâã ãâã ãâã ãâã ãâã I am the true Vine And Verse 5. I am the Vine IN this Text the Lord Jesus Christ is pleased to express what he is to his Church and People by the elegant Metaphor of a Vine the Nature and Properties of which with the Parallels and Disparities follow Metaphor I. THe Vine seems not so lovely stately and amiable to look upon as some other Trees 't is not so high and lofty as the Cedar nor to be compared for strength to the Oak nor for Beauty to the Palm or Firr-Tree II. The Vine nevertheless hath a more honourable Name given to it than other Trees The Lord's choicest Plantation the Church is exprest by it and therefore 't is dignified with the Title of Goodly and Noble III. The Vine gives large Shoots grows much in its young and tender Age and brings forth Fruit in a short time after it is planted IV. The Vine wonderfully abounds with Sap and inward Virtue bearing and nourishing many large Branches which spread exceedingly yet all partake of its Root and Fatness as it is said of the Olive-Tree where there is enough to feed all and make them flourish and bear Fruit abundantly V. The Vine is a most fruitful Plant. A great Naturalist tells us of one Stock one single Vine planted by the Empress Livia that yielded 12 Amphoras that is 108 Gallons of our measure of good Wine yearly There are sometimes found hundreds of Grapes upon one Cluster several Clusters upon one Branch and abundance of Branches upon one Stock The Scripture when it would express Plenty borrows a Term from the Vine which denotes Increase Thy Wife shall be as a fruitful Vine upon the Walls of thy House VI. The Vine brings forth pleasant Fruit sweet and delightful beyond others 't is said to make glad the heart of Man Give Wine to those that are of heavy heart let them drink and forget their Poverty and remember their Misery no more When the new Wine languisheth the merry-hearted do sigh all Joy is darkned the Mirth of the Land is gone VII The Vine yields profitable Fruit The Blood of the Grape as 't is called Deut. 32.14 is a great Strengthener and Supporter of Nature Paul advises Timothy to drink a little Wine for his Stomacks sake and often-infirmity The good Samaritan is said to pour in Oil and Wine into the Wounds of the Man that fell among Thieves VIII The Vine is a shadowy Plant its spreading Branches and large Leaves afford a delightful and refreshing Shade and is therefore used for covering of pleasant Arbors IX 'T is a very soft and tender Plant so that if it be cut bruised or any way wronged it will abundantly weep and bleed out its Sap and Moisture as Naturalists report X. An eminent Writer saith That the Tears of the Vine like Gum congealed in the Stock of it dropt into dim Eyes remove the little Clouds that begin to