Mountains and upon all the Hills that are lifted up that is upon all such as are proud and lifted up because of their power As appears ver 11.12 17. Also by the Cedars of Lebanon that are lifted up and the Oaks of Bashan ver 13. And the High-Towers and fenced Walls ver 15. Esa. 40.4 Every Valley shall be exalted and every Mountain and Hill shall be brought low c. This is a metaphorical description of the effect of John Baptists Preaching of which the Prophet speaks here Upon which Musculus The Doctrine of Repentance humbles Mountains and Hills and makes plain the uneven and crooked that is it brings down the proud depraved and wicked And the Consolation of the Kingdom of God which is joyned to the Doctrine of Repentance lifts up the Vallies that is it comforts and refreshes the humble the poor in spirit and the dejected The forerunner of the Lord did exactly prosecute both these parts in preparing the way for our Lord saying Repent for the Kingdom of Heaven is at hand Matth. 3. c. Esa. 41.15 Thou shalt thresh the Mountains and beat them small and shalt make the Hills as chaff that is thou shalt destroy thine Enemies though they be most proud and powerful notwithstanding thou dost seem but as a worm ver 14. He speaks by the Spirit to the Church of Christ which by vertue of the heavenly word works these things gloriously The Chald. renders it thou shalt slay those people destroy their Kingdoms and make them as chaff See Zach. 4.7 c. More especially there is mention of Bashan Psal. 68.15 which was a mountainous Country famous for excellent pasture the Beasts that fed there being very fat strong and great hence the Bulls Rams or Heifers of Bashan are metaphorically put for fat Deut. 32.14 which is also transferr'd to Men Psal. 22.12 Strong Bulls of Bashan have beset me round that is the Enemies of Christ who were strong and fierce c. See Amos 4.1 The Oaks of Bashan are used in the like sence Esa. 2.13 Zach. 11.2 Carmel was a Mountain famous for Fields Vines Olive-trees and Fruit bearing shrubs and is by a metaphor put for any good and fruitful Country Esa. 16.10 Jer. 2.7 Some think this Translation is made because of the Etymology of the Word that alledging that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmel is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerem vinea a Vineyard and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenus full that is full of Vineyards The Word is also Translated to spiritual things Esa. 32.15 and mention is made of it in the description of the New Testament Church and its vigor and glory Esa. 35.2 Lebanon a Mountain denotes the Grandees in the King of Assyria's Army because of the height statelyness and plenty of the Trees there Esa. 10.34 And Lebanon shall fall by a Mighty One that is even the stoutest and most valiant in that Army shall be slain by the Angel of the Lord. In the foregoing part of the verse 't is said and he shall cut down the thickets of the Forest with Iron where we are to understand the other part of the Army who together with their chief Captains and Champions were to be cut off Hill if added to Mountains is sometimes taken metaphorically in the sence given before Some by Everlasting Hills Gen. 49.26 Understand Patriarch Prophets and illustrious Saints who exceed others as Hills do Valleys but it is thought that the phrase unto the utmost bound of the Everlasting Hills is better expounded unto the end of the VVorld that is until the Hills be moved which are always immovable And by this reason also Esa. 54.10 The Covenant of Divine Grace is compared to Hills and Mountains immoveable A Rock which is a great Stone in height resembling a Mountain by a Metaphor denotes a firm stable or secure place from dangers and consequently Refuge and Protection Psal. 40.2 and 27.5 and 61.2 Esa. 31.9 and 33.16 Jer. 51.25 c. A Den is a Cavity or hollow place of Stones or great Rocks in which Thieves and Robbers hide themselves hence Christ calls the Temple of Jerusalem of a Den of Theives Matth. 21.13 Mark 11.17 Luke 19.46 which is taken from Jer. 7.11 because of their false Doctrine perverse lives oppressions unrighteousness c. Each of which is spiritual Robbery Neither is the allusion of a Den to that spacious and vast Temple insignificant for we find recorded by Josephus lib. 14 c. 27. and by Strabo lib. 16. that there were Dens in that Country so great and spacious that 4000 men may at once hide themselves in one of them A Valley because of its lowness and the obscurity of its shade which broken and hanging Hills and trees cause metaphorically denotes humiliation griefs and oppressions Esa. 40.4 Luke 3.5 Jerusalem is called the Valley of Visions Esa. 22.1 Because it was the seminary of the Prophets c. Psal. 23.4 Yea though I walk in the Valley of the shadow of Death I will fear no evil that is although I should fall upon the utmost perils of Death The metaphor is taken from Sheep who when they stray in those obscure and desolate Vallies are in danger to be destroyed by Ravenous beasts See Psal. 119.176 I have gone astray like a lost Sheep c. Psal. 84.6 Who passing through the Valley of Baca make it a well The Rain also filleth the Pools This text in the Hebrew is thus Passing through the valley of Mulberry-Trees they make him a well and the Rain with blessings or most liberally covereth them that is although the Godly whom ver 4 5. he calls blessed because they dwell in the House of the Lord still praising him and with a strong Faith cleaving to him c. should be involved in divers calamities which is metaphorically expressed by passing through the Valley of Mulberry-trees that being a barren and dry place Mulberry-trees usually growing in such ground 2 Sam. 5.22 23 24. yet they trust in God and make him their Well by whom as from the living stream of Health and Comfort they are abundantly refeshed raised up and comforted and as it were with a wholesome Rain made fruitful It follows ver 7. That they go from strength to strength that is by the Power of God they shall subdue and overcome all Enemies and Evils that annoy them It follows in the Hebrew thus The God of Gods shall be seen by them in Sion that is in the Church of Believers that is he will graciously manifest himself to them both by the Word of Life and by his excellent help Compare Psal. 50.23 with this text There are other vallies metaphorically made use of as Hos. 2.15 I will give the valley of Achor for a door of hope This is a Promise of Jehovah to the Church by which phrase the consolation of his spirit in adversity and the comfort of hope is understood Achor signifies perturbation or trouble and
11. And it came to passe that when Moses held up his Hand that Israel prevailed and when he let down his Hand Amalek prevailed c. It is said John 3.35 The Father loveth the Son and hath given all things into his Hand denoting a communication of the fulness of the Godhead to his humane nature See Matth. 11.27 and Col. 2.9 A Right hand is ascribed to God by which his Divine Power is understood or indeed the omnipotent God himself as Exod. 15.6 Thy Right hand O Lord is become glorious in power thy Right hand O Lord hath dashed in peices the Enemy Psal. 77.10 I will remember the years of the Right hand of the most high Psal. 118.15 16. The Right hand of the Lord doeth valiantly The Right hand of the Lord is exalted the Right hand of the Lord doeth valiantly Psal. 139.10 Even there shall thy Hand lead me and thy Right hand shall hold me that is thy power which is unlimited and diffus'd every where Esa. 48.13 More especially the Right hand of God notes his power which he exerts in Mercy and Bounty to Believers Psal. 20.7 and 18.36 and 44.4 and 63.9 and 8â—â— 16 18. Sometimes his wrath and vengeance to his Enemies as Exod. 15.6 12 c. The Phrase of Christs sitting at the Right hand of God being exalted in his humane Nature as Psal. 110.1 Matth. 26.64 Mark 16.19 Act. 2.33 34. and 7.55.56 Rom. 8.34 Col. 3.1 c. is not to be understood properly as if there were a local situation in a certain place of Heaven but by an Anthropopathy or Scripture way of speaking and is to be understood of a Dominion and Power most powerfully and immediately operating and governing as it is explained 1 Cor. 15.25 Eph. 1.20 21 22. and 4.10 Heb. 1.3 4. and chap. 8.1 A Finger is ascribed to God by which likewise his power and operating vertue is noted as men work by the help of their Fingers Exod. 8.19 and 31.18 Psal. 8.3 When I consider thy Heavens the work of thy Fingers c. Some apprehend that there is a metaphorical emphasis in this place because the Heavens were created with extraordinary facility by God and built very artificially as the finest and most precious sorts of workmanship are wrought by excellent Artists not by strength of body nor with their Arms and Hands but by the dexterity of their Fingers By the Finger of God the Holy Spirit is understood if you compare Luke 11.20 with Matth. 12.28 because it respects the vertue and power of its operation as Act. 10.38 c. If a mans Fingers be contracted it is called the Hollow of his hand if extended a Span which by an Anthropopathy are ascribed to God Esa. 40.12 Who hath measured the Waters in the Hollow of his Hand And meted out the Heavens with a Span c. that is to say the Lord hath done it denoting how easie it is to create all things and most powerfully to support and govern what he has Created For as men by Engines and Devices do lift up and advance huge weights c. so it is much more easie for God to rule and dispose the whole Universe at his pleasure Prov. 30.4 c. Esa. 48.13 c. A Heart is attributed to God by which either his lively Essence is denoted as the heart in man is judged to be the principle or beginning of Life Gen. 6.6 It greiv'd him at the Heart that is in himself or else his Will and Decree as Gen. 8.21 the Lord said in his Heart that is he decreed and appointed Chald. He said in his Word Jer. 19.5 It came not up into my Heart so the Hebrew that is I did neither Will nor Command it For the Scripture makes the Heart the seat of the soul whose property it is to think will and discern More especially it signifies the good pleasure and approbation of God 1 Sam. 13.14 The Lord sought him a man after his own Heart that is his favour or good will So Act. 1â—â— 22 c. Jer. 32 4â—â— I will plant them in this Land assuredly with my whole Heart and with my whole Soul that is with greatest benevolence regard and good Will Bowels are attributed to Cod by which his Mercy and most ardent love is expressed Esa. 63.15 Where is thy zeal and thy strength the sounding of thy Bowels and of thy Mercies towards me Jer. 31.20 My Bowels are troubled for him that is for Ephraim Luke 1.78 Through the Bowels of the Mercy of our God whereby the day-spring from on high hath visited us Hence comes the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia commoveri to be moved with Compassion which is frequently said of Christ as Matth. 9.36 and 14.14 and 15.32 Mark 1.41 and 6.34 c. See Gen 43.29 1 King 3.26 Psal. 51.3 See Esa. 63.7 c where the Hebrew word that signifies Bowels and Compassionate love is ascribed to God Illyricus upon the place says that this Metaphor is deduced from the love of Mothers to their Children which they bear in their Wombs the same Hebrew word signifying Bowels and Womb because the seat of affection is in the Bowels and so Metonymically the thing containing is put for the thing contained or the Cause or Instrument for the Effect agreeable to Esa. 46.3 Which are born by me from the belly which are carryed from the Womb which the Chaldee expresses You who are beloved by me beyond all people and dear beyond all Kingdoms Others by the term womb would properly understand the time of Conception and Nativity so denoting Gods Constant care and preservation even from the very birth A Bosome is in three places attributed to God Psal. 74.11 VVhy withdrawest thou thy hand even thy right hand Pluck it out of thy Bosom that is suffer thy right hand to be no longer idle but employ it as if it were drawn from thy Bosome in finishing thy glorious work against thine and our Enemies See Prov. 19.24 and 26.15 Rabbi Kimchi by the Bosome of God understands a Sanctuary which is as it were a certain hiding place for God as a mans Bosom Esa. 40.11 He shall feed his flock like a Shepherd he shall gather the Lambs with his Arm and Carry them in his Bosom and shall gently lead those that are with young This is spoken of the Messias who is here compared to a Shepherd and his tender care of the Sheep and Lambs Metaphorically sets forth his extraordinary Philanthropy or Love Mildness and Compassion to miserable sinners who are broken under the sense of Gods Wrath and weak in Faith Shepherds are wont to bear their little and weak Lambs gently in their bosom as they carry the great Sheep upon their backs or shoulders c. So does Christ in a spiritual sence c. John 1.18 The only begotten Son which is in the Bosom of the Father This phrase metaphorically sets forth the
thee and the wife of thy Youth Mal. 2.14 that is to joyn them in an individual Society of Life A judicial Inquisition which inflicts revenge and punishment upon the guilty is noted in these texts Gen. 9.5 Josh. 22.23 Psal. 9.12 Psal. 10.14 15. The Metaphor is taken from the Custom of Judges who by the Examination and weighing of Testimonies first inquire into the case and then proceed to sentence By Numbring the most exact care and providence of God is noted as men keep accounts of affairs that concern them much Psal. 56.8 Thou tellest my wandrings put thou my tears into thy bottle are they not in thy book Matth. 10.30 But the very hairs of your head are numbred Also his most exact knowledge of things that are innumerable to us Psal. 147.4 He telleth the Number of the Stars he calleth theâ—â— all by their Names Esa. 40.26 He bringeth out their host by Number he calleth them all by their Names by the greatness of his Might c. By the term Selling a delivery into the power of the Enemy by an offended God is noted as things that are sold by men are transfeerred into the right power and property of another as Deut. 32.30 How should one chase a thousand and two put ten thousand to flight except their Rock had sold them Jud. 2.14 And the Anger of the Lord was hot against Israel and he delivered them into the hands of spoilers that spoiled them and he Sold them into the hands of their Enemies round about c. and chap. 4.9 The Lord shall Sell Sisera into the hand of a Woman c. See Psal. 44.12 Esa. 50.1 Ezek. 30.12 c. By the term Buying is signifyed Redemption by and through Christ as 1 Cor. 6.20 For ye are bought with a price therefore glorifie God c. and 1 Cor. 7.23 Ye are bought with a price be ye not the Servants of men So Gal. 3.13 and 4 5. 2 Pet. 2.1 Rev. 14.3 4. The price which purchases this Mystical Buying is the Blood Death Passion and Merit of our Blessed Saviour The second kind of Actions which are proper to the hands are either general or special In general there is ascribed to God by an Anthropopathy Labour in the work of the Creation So Job calls himself the Labour of his hands Job 10.3 that is fashioned and formed him in his Mothers Womb of which he emphatically speaks in verse 8. Thine hands have made me and fashioned me together round about The Hebrew word properly signifies the forming of a thing with great Labour Art and Diligence In other places it denotes anxiety Grief and Trouble setting forth the exceeding great Wisdom of God in the Creation or forming of man which is expounded in the 10th and 11th verses with more special and emphatical words hast thou not pouâ—â—ed me out as Milk and curdled me like Cheese Thou hast cloathed me with Skin and Flesh and hast fenced me with Bones and Sinews c. Psal. 139.13 14 15. This Divine work is spoken of Thou hast covered me in my Mothers Womb I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my Soul knoweth right well My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the Earth c. The Hebrew Translated curiously wrought is very emphatical for it properly signifies to paint with a Needle or the texture or weaving various Figures and Pictures in Arras or Tapestry Hangings or Garments interwoven or wrought with many curious colours The formation of man is therefore compared to such a work because of its marvellous Order Symmetry and Contexture of various Members Veins Arteries Bones Flesh Skin c. In the work of Redemption the Passion and Death of Christ is called Labour as Esa. 43.24 Thou hast made Labour in thine iniquities so the Hebrew He shall see the Labour or travel of his soul. Esa. 53.11 This comes to pass in a two-fold respect which attend Labour As 1. Anxiety and Toyl Then 2. The Vtility and Profit that follows for the word comprehends both according to that saying Gen. 3.19 In the sweat of thy face shall thou eat Bread where the Toyl and Profit are joyned The Toyl and Anxiety of Christ in the work of our Redemption is largely described by the Evangelists and how great the profit and benefit of it with respect to the unspeakable blessing it brought to poor mankind is evident to every soul that has tasted of his grace To Labour is opposed Rest and Recreation which by this figure is attributed to God Gen. 2.2 And God rested on the seventh day from all his works which he had made and verse 3. And God blessed the seventh day and sanctifyed it because that in it he had rested c. This Rest in God presupposes no wearyness as it does in men but the compleating end and perfection of his admirable work of this great and incomprehensible Fabrick and so only a cessation from his Creating work is to be understood For among men the more Arduous Laborious and Profitable the work is the more pleasing and delectable the Artificers rest is when he compleats it Some say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rest is properly attributed to God which strictly signifie Rest as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does but a bare and simple cessation as Josh. 5.12 Job 32.9 Rev. 4.8 c. And commonly it is said that he that ceases from his work does Rest although not weary but in full strength and vigor Be it so but for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for the very Rest here spoken of Exod 20.11 For in six days the Lord made Heaven and Earth and all that in them is and Rested the seventh day c. And if the word signifies a meer cessation without any previous wearyness 1 Sam. 25.9 It is to heedfully noted that it is said Exod. 31.17 For in six days the Lord made Heaven and Earth and on the seventh day he Rested was refreshed or took breath which word is also used Exod. 23.12 Of the weary Servant after his Labour viz. On the seventh day shalt thou Rest and 2 Sam. 16.14 It is expressely opposed to weariness Sion and the Church is called the place of his Rest Psal. 132.14 and Esa. 11.10 Which denotes his gracious Presence Operation and Complacency Of the special Actions of men a great many are attributed to God by which his various works of Grace Righteousness and Wrath are to be understood As 1. He is said to wash away filth and sin when he graciously remits it Psal. 51.2 Wash me throughly from mine iniquity and cleanse me from my sin Esa. 4.4 When the Lord shall have washed away the filth of the daughter of Sion c. 2. He is said to hide the Godly and Believers when he protects
put them into a better Form I know that thou canst do every thing and that no Knowledg is hid from thee Corollaries 1. FRom these Particulars we may observe That if God be the Builder of all things then the Work must of necessity be very well done for no human Architect can mend it 2. That it is very rational that he should be acknowledged and praised by his handy Work 3. That there is good Reason that all should be at his disposal for he gave them Being 4. That Men have no cause to murmur because they have no greater part of this World than God allots for they ought to acquiesce in his Will 5. That in all our Wants we should apply our selves to Him that gives liberally and upbraideth not for we can have no Supply elsewhere 6. That in all Projects and Undertakings we should seek Counsel of this great and wise Master-Builder and observe his Leadings in all Enterprizes 7. That good Men have no reason to be troubled for worldly Losses for all is the Lord's and he will surely give them what is fit for them God a Man of VVar. Exod. 15.3 The Lord is a Man of War 1 Sam. 17.45 The God of the Armies of Israel Isa. 47.4 The Lord of Hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus Exercituum Observation God is compared to a Warrior TO illustrate this Similitude we shall shew 1. What Wars the Almighty God engages himself in 2. What manner of Warrior he is 3. In what respect he is parallel with earthly Warriors 4. The Disparity betwixt them 5. Draw some Inferences or Corollaries from the whole 1. The Lord is engaged in a Spiritual War against the Ungodly that remain obstinate and rebellious against him He judges the Righteous and is angry with the Wicked every day If he turn not he will whet his Sword he hath bent his Bow and made it ready He hath also prepared for him the Instruments of Death he ordaineth his Arrows against the Persecutors If I whet my glittering Sword saith the Lord and mine hand take hold on Judgment I will render Vengeance to mine Enemies and will reward them that hate me I will make mine Arrows drunk with Blood and my Sword shall devour Flesh and that with the Blood of the Slain and of the Captives c. 2. The Lord is concerned and oftentimes engages himself in Temporal or National Wars and Battles 'T was He that led Joshua forth as an armed Man against the Canaanites Hence he is called the God of the Armies of Israel I know not saith an eminent Writer any one thing where the Providence of God is more fully set out in Scripture than in the Workings of it about Wars It was the Lord that brought up Nebuchadnezzar against the Cities of Judah and stirred up the Medes to destroy the Babylonians Q. But what manner of Warrior is God A. 1. He is a Righteous and Just Warrior The proud haughty Princes and Potentates of the Earth many times take up Arms upon unjust grounds and pick Quarrels for vain-glorious and ambitious Ends If they see their Neighbour thrive as if it were an Eclipse to their Glory they invade him and imbrue their cruel Swords in Blood and Slaughter sacrificing the Lives of many thousand Innocents to gratify their avaricious and damnable Lusts Whereas God never proclaims War nor draws the Spiritual Sword against any Soul People or Nation but when there is just cause and no other means will do Shall not the Judg of all the Earth says Abraham do Right 2. The Lord is a skilful and expert Warrior he knows how to marshal his Host and set his Battle in Array There is no Policy in War nor Stratagem in the Military Art but he understands it 3. He is a mighty and terrible Warrior He can shake the Heavens by his Voice and make the Mountains quake before him With him is terrible Majesty he is the Lord mighty in Battel He makes the Earth to fear and the Inhabitants thereof to melt so that the Men of Might shall not find their hands He can make Emperors as Stubble to his Bow and mighty Kings as Chaff before the Whirlwind He makes Beelzebub with all his Guards to tremble and fly into Darkness it self to hide themselves He cuts off the Spirits of Princes and is triumphant over the greatest and proudest Monarchs Alexander Pompey Caesar and Tamberlane have all yielded to this invincible Conqueror If he shews but a Finger on the Wall he makes proud Belshazzar quake and can employ inanimate Creatures to terrify and destroy Pharaoh and his Host. 4. The Lord is a victorious and prevailing Warrior when he rises up he devours at once He bears long before he stirs up himself like a Man of War he is not quickly provoked I have saith he for a long time held my Peace I have been still Now I will cry like a travelling Woman I will destroy and devour at once The Lord shall go forth as a mighty Man he shall stir up Jealousy like a Man of War He shall cry yea roar he shall prevail against his Enemies 5. He is a Kingly Warrior or General of a mighty Host All the Inhabitants of Heaven and Earth are at his Command Metaphor I. A Great and principal Warrior is dignified with a Title suitable to his Office as Lord General or his Excellency II. He trains up and disciplines his Army in the Military Art instructing them how to behave themselves in all Martial Engagements discovering the Enemies Stratagems to them III. A General or Warrior takes Counsel and Advice before he makes War IV. A Royal Warrior when engaged in War sends forth Commissions and levies an Army or Armies as the Kings of Israel did who were great Warriors and his Orders are obeyed V. A great Warrior opens his Armory and distributes Weapons and Martial Habiliments to his Souldiers VI. A Warrior sets up his Martial Standard or chief Ensign of War VII A Warrior causes his Trumpets to sound to make ready for the Battel VIII A Warrior when he musters his Army sets them in array assigning their proper Work and Stations for the respective Squadrons or Divisions IX A just and a generous Warrior sets forth his Declarations of the Equity of his Cause and the End of his Quarrel X. A great Warrior gives his Souldiers Banners to be displayed XI A Warrior before he fights animates and encourages his Souldiers and provokes them to valorous and undaunted Actions XII The General or chief Warrior marches in the Head of his Army and leads them on in Person to Battel XIII A prudent Warrior takes care not only of his Front but of the Rear of his Army he manages their Retreat as well as the Onset XIV A Royal Warrior is careful in providing Pay for his Souldiers at his own charge Parallel I. GOD has a Title that expresses his transcendent Excellency and Grandure he is
called the Lord of Hosts because all Creatures in Heaven and Earth are of his Army II. God teaches his People how to behave themselves in spiritual Conflicts and to fight under his Banner when he calls them forth He warns them of the Dangers of Enemies and discovers the Subtilties and Devices of their Soul-Adversaries III. God doth nothing rashly for in all Wars he engages in or Desolations that he brings He consults his own Wisdom and doth all by the Counsel of his own Will IV. God is invested with Power and supreme Authority to raise Armies at his Pleasure if he gives but the Word they immediatly rally together God will lift up an Ensign to the Nations from far and will hiss unto them from the end of the Earth and behold they shall come with speeed quickly And it shall come to pass in that day that the Lord shall hiss for the Fly that is in the uttermost part of the Rivers of Egypt and for the Bee that is in Assyria and they shall come c. All are ready when He gives the Summons Angels Men Dragons Beasts the great Deeps Fire Hail Snow Wind Frogs Flies Locusts Caterpillars c. let him but hiss as it were and they come to execute his Commands 'T is said of Pompey that when one of his Officers complained of the want of Men he should reply Let me but stamp with my foot upon the Ground of Italy and I shall have Men enough which was a Note of confident Pride in him for he was wholly defeated afterwards by Caesar Yet 't is always true of the Lord of Hosts for if he holds up his Finger all the Celestial and Terrestrial Host are ready to fight his Battels V. The Lord brings forth his Weapons out of his Armory He opened his Armory and hath brought forth the Weapons of his Indignation for this is the Work of the Lord c. Take to you the whole Armor of God c. VI. So does the Lord I will lift up an Ensign to the Nation from afar And when the Enemy comes in like a Flood the Spirit of the Lord shall lift up a Standard against him VII God commands the Trumpets to be blown that all might be prepared for the Day of his dreadful Controversy Blow the Trumpet in Sion and sound an Alarm in my holy Mountain Let all the Inhabitants of the Land tremble And the Lord shall he seen over them and his Arrows shall go forth as the Lightning and the Lord God shall blow the Trumpet and shall go forth with the Whirlwind of the South VIII The Lord musters his Armies The Noise of a Multitude in the Mountains like as of a great People A tumultuous Noise of the Kingdoms and Nations gathered together The Lord of Hosts mustereth the Host of the Battel In the Wars of his People Israel he gave directions for their Battel-Array and when to give the Assault IX God hath published in his Word the Reasons why he prepares for War against a People or Nation They have moved me to Jealousy with that which is not God they have provoked me to Anger with their Vanities and I will move them to Jealousy with those that are not a People I will provoke them to Anger with a foolish Nation For a Fire is kindled in mine Anger and shall burn into the lowest Hell c. I will heap Mischief upon them I will spend mine Arrows upon them 'T is because Men turn not from their Sins They profess to know God but in Works deny him setting up the Creature instead of the Creator For the Iniquity of his Covetousness saith God I was wroth Men slight the Offers and Tenders of the Gospel and tho they add Drunkenness to Thirst they think they shall have Peace and for that reason God proclaims War and saith he hath whet his Sword Wherefore was it that God brought his Sword upon Jerusalem and gave it into the hands of the Babylonians Was it not for rejecting his Word and despising his Messengers Hence his Wrath came upon them till there was no Remedy hence Jerusalem was given up again to be trod down by the Romans viz. because they rejected Christ and the Gospel X. God hath given a Banner to them that fear him that it might be displayed because of the Truth or as Ainsworth renders it to be high-displayed because of the certain Truth The word Banner or Ensign as Ainsworth upon the place says is applied to the Flag or Ensign of the Gospel Isa. 11.12 49.22 62.10 here to David and his Victory c. XI God animates and encourages his People as he did Joshua There shall not any Man be able to stand before thee all the days of thy Life As I was with Moses so I will be with thee I will not fail thee nor forsake thee Be strong of a good Courage c. Only be thou strong and very couragious For then thou shalt make thy Way prosperous and then thou shalt have good success XII God himself comes into the Field with his People How often doth he tell them that he is with them The Lord your God is he that goeth with you to fight He assists them directs them relieves them None can march under a better Commander and he is the best Helper The Lord is on my side I will not fear what Man can do unto me The Lord taketh my part with them that help me therefore shall I see my desire upon them that hate me Fear thou not for I am with thee Be not dismayed for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the Arm of my Righteousness Lo I am with you always to the end of the World XII As the Lord goes before so he is the Rereward of his People Ye shall not go out with haste nor go by flight for the Lord will go before you and the God of Israel will be your Rereward He is in the Front in the Rear in the Middle and the Flanks therefore all is safe because he is invincible XIV God is a liberal Rewarder of his People tho his Royal Munificence is purely an Act of Grace not Debt or Obligation because we are his and when we have done all we are unprofitable Servants c. He that overcometh shall inherit all things Metaphor I. THe most renowned Conqueror or most successful Martialist on Earth is vulnerable and mortal Alexander would be thought the Son of Jupiter but Death soon convinced him II. Earthly Warriors are under certain Limitations for they cannot war as they please their Bounds being set by the Almighty III. There is no earthly Warrior tho never so redoubted but may be match'd and conquered too IV. Earthly Warriors know not the Success of their Arms before-hand nor foretell Events they may be baffled in their Hopes and made ashamed of their
of the Apple of his Eye Here we may safely deposit Lives Estates Families choice Treasures Here no Moth can corrupt no Thief break through nor Tyranny oppress us Commit your Souls in well-doing unto him as into the Hands of a faithful Creator Believers had rather have their Treasure in their Father's keeping than their own The Adversary might soon rob and undo us were not our chief Store-house in God X. God can command Millions of Angels to destroy his and his Peoples Enemies One of which in one Night slew 185000 Assyrians and at another time cut off all their mighty Men of Valour Leaders and Captains c. XI The Lord in whose Name is strong Confidence is a Place of Refuge and strong Tower to his dear Children Those sincere Ones that have given themselves up to him they are secure out of the Devil's Gunshot and the Power of Enemies whilst the Hypocrites and lukewarm Formalists are upon all occasions exposed to both But the valiant Souldiers of Jesus within the Tower are animated with so brave a Courage that they despise the Batteries and Assaults of the Enemy as was said concerning blasphemous Sennacherib The Virgin the Daughter of Zion hath despised thee and laughed thee to Scorn the Daughter of Jerusalem hath shaken her Head at thee For she had absolute Confidence in her Strong-Hold XII God the strong Tower not only inspires his Souldiers with true Valour and Courage to set at nought all the Powers of Hell but also confounds and dispirits their Adversaries that they are at last when their bloody persecuting Designs prove ineffectual forced to give over and quit their Attempts against his Church and People Metaphor I. THe Fabrick and Materials of an earthly Tower are subject to decay II. A strong Tower may be beaten down by the Fury of Cannons or battering Engines III. A strong Tower may be surprized if the Watchmen be sleepy or negligent IV. A strong Tower may be betrayed by the Treachery of seeming Friends V. A strong Tower may be reduced by Famine Disparity I. THe heavenly Tower is incorruptible and everlasting of an infinite and spiritual Essence and so not subject to the Decays of Time II. The heavenly Tower is out of the reach of Hell and the World's Batteries All the Violence in the World cannot shake it III. The heavenly Tower is beyond all possibility of Surprize its Watchman never slumbers nor sleeps IV. God knows the Hearts of all Men and therefore cannot be deceived He knows the secret Bent and Inclination of the closest Hypocrite and can render their darkest Designs against him or his People ineffectual V. In this Tower is the Bread of Life and an inexhaustible Fountain Here the Hungry are filled and the Thirsty satisfied Here is no fear of Famine because the Provision is as eternal as the Souls that need it 3. In what respects the Name of the Lord may be called a Strong-Tower take in the following Particulars The Hebrew Names of God as Jerome the best Hebrician of the Fathers observes are Ten Three come from Being as Jehovah Jah Ehejeh three from Power as El Eloah Elohim three from Governing Adonai Shaddai Jehovah-Tsebaoth one from Excelling as Elion 1. Jehovah sets out the Eternity and Self-existency of God Je notes the Time to come Ho the Time present Vah the Time past It consists of quiescent Letters or Letters of Rest to shew that there is no Rest till we come to Jehovah and that there we are safe and secure This Name is opened Rev. 1.4 8. 4.8 11.17 16.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is which was and which is to come It comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Havah He hath been 2. Jah is a Diminutive of Jehovah and notes the same things 3. Ehejeh I am or will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ehejeh Asher Ehejeh I will be what I will be This notes the Essence of God and implies his Immutability and Incomprehensibleness Christ alluded to this Name John 8.58 Before Abraham was I am With respect to these Names God may be called a Strong Tower in regard of the Eternity of his Duration and Infiniteness of his Essence The Rabbins and Chaldee Paraphrase expound this Text of the Eternity of God See Ainsworth on the place 4. El a strong God Junius and Tremellius translate it Deum fortem Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robustum strong This notes the Omnipotency of God c. Ezek. 31.11 See Rivet on Psal. 19.1 Hence Eli my God an Hebrew word Mat. 27.46 and Eloi a Syriack word Mark 15.34 5. Eloah is derived of El strong or mighty and by increase of the Word the Signification is increased most Mighty or the Almighty c. The Plural Number of it is 6. Elohim Almighties or Almighty Powers Gen. 1.1 1 Chron. 17.21 2 Sam. 7.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah Elohim that is word for word Gods created that is the Father Son and Spirit created noting as some say Trinity in Unity or as others say the great Majesty of God and the Plurality of his Excellencies With respect to the Signification of these Names also God may be called a Strong Tower because of his Almighty Power and infinite Strength which is a safe Sanctuary for such as fly to it 7. Adonai derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eden Basis Columna cui aliquid insistit a Base Pillar or Column that bears up or supports any thing signifies Lord who as he created all things doth also sustain and preserve them It is given to God in the Old Testament one hundred and thirty four times See Ainsworth on Gen. 15.2 8. Shaddai Almighty or All-sufficient Grammarians are not agreed about the Etymology of this Word Some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shadad to carry away by force to prey lay wast or destroy Many think that God took this Name from the World's Destruction in the Flood The Greeks translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Omnipotens both which signify Almighty Others say that it is a compounded Word of the Verb Dai which signifies It is sufficient and the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which supplies the place of the Relative Asher to answer the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Content in himself or self-sufficient for in him is all Sufficiency c. This Name notes the Power and Sufficiency of God to go through with all things and for wasting and destroying his Enemies To this the Prophets have reference saying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shod Destruction shall come from Shaddai the Almighty Isa. 13.6 Joel 1.15 9. Jehovah Tsebaioth Lord of Hosts The Rabbins observe that he hath two general Troops Copiae tam inferiores quam supernae the Creatures above and Creatures beneath all ready press'd to be employed in his Wars either defensive or offensive for the Safeguard of his Favourites or
thirty two Cubits broad and all Stumbling-Blocks and other Impediments taken thereout XIII The Ways to the Cities of Refuge were made easy to find at every Partition or cross Turnings they set up a Writing Refuge Refuge XIV The Man-slayer was to flie with speed to the City of Refuge lest the Pursuer overtook him XV. The Man-slayer was not only to flie to the City of Refuge but to get into it and abide there till the Death of the High-Priest then living XVI Those that were got into the City of Refuge before the Avenger of Blood overtook them were safe and delivered from Death Parallel I. SInners nay the Godly themselves are oft-times in great Danger and Distress In my Distress I called upon the Lord. II. God is the only Refuge who is fit and capable to relieve them that flie to him III. Those who would have God for their Refuge in the Day of Trouble ought to know or understand what a God he is God is known in her Palaces for a Refuge And they that know his Name will put their Trust in him IV. God is near to all that call upon him that call upon him in Truth Not only a God afar off but a God at hand V. God is a Refuge infinite in Strength able to save all to the uttermost who by Christ Jesus flie to him VI. God secures his Church and People from innumerable Multitudes of Infernal Internal and External Enemies Edom the Ishmaelites of Moab the Hagarens Gebal Ammon Amalek with the Inhabitants of Tyre were all confederate against God's Israel yet by being in this glorious Refuge they were safe VII God secures his People from the Wrath of the King of Darkness who goes up and down like a roaring Lion seeking whom he may devour and from the Wrath of Antichrist that bloody-Beast and First-born of Hell And were it not for this Refuge we had long ago been destroyed VIII God being the Saints Refuge greatly animates encourages and fortifies their Minds against all the dreadful and amazing Dispensations of God When there are Signs in the Sun and in the Moon and in the Stars and on the Earth Blood Fire and Vapour of Smoke When there is Distress of Nations with Perplexity the Sea and the Waves roaring and Mens Hearts failing for Fear and for looking after those things which are coming upon the Earth For the Powers of Heaven shall be shaken In such a Day as this the Godly are secured and with David say Vnder the shadow of thy Wings will I make my Refuge until these Calamities are â—â—ver-past I will both lay me down in Peace and sleep for thou Lord makest me to dwell in Safety IX God as a Refuge preserves the publick Prosperity and Weal of his Church and People from the Envy of Devils and other implacable Enemies Lâ—â— thâ—â— Kings were assembled they passed by together saith David they marvelled and were troubled Fear took hold on them Why what is the Matter Because God discomfits them They are broken in pieces and cannot destroy the Joy of Mount Zion How comes this about God is known in her Palaces for a Refuge X. God is a Refuge who saves from Death and secures our Lives from the Destroyer and bloody-minded Men. Bâ—â—bylon always thirsts after and is ready to spill the Blood of God's Children and were it not that they are preserved under the Wings of the Almighty or secured by his glorious Arm they had been cut off Root and Branch before now XI Jehovah is a Refuge in and through Christ against Conscience Wrath and the Law who accuse and pursue poor Sinners and this by the Appointment of God Neither is there Help or Succour for them any where else XII There is a plain Way made to God the Father this blessed Refuge for Sinners through the Blood of Jesus all Stumbling-Blocks and Obstructions being removed See Christ the Way XIII God hath made such Provision and laid down such clear Directions leading to himself in the holy Scripture that no wise and wary Man can mistake or lose his Way XIV Those that would find Refuge in God must not neglect flying to him by Faith and Regeneration How shall we escape if we neglect so great Salvation XV. Those that would find Refuge in God must not abide without in a visible Profession and go no further but get a Dwelling in the Almighty and there abide as long as they live See God a Habitation XVI Those that get into God by the Blood and Mediation of Jesus before Wrath and Vengeance overtake them or Death cut them off are safe and graciously delivered from eternal Death There is no Condemnation to them that are in Christ Jesus c. Metaphor I. OTher Refuges save or secure only from human Violence and Danger II. Other Refuges may not be ready at hand nor quickly found in Time of Calamity III. Other Refuges may not be out of the Reach and Attack of the Enemy nor be strong enough to secure against Assaults IV. Many Men flie to Persons and Things for Refuge which greatly deceive them They sometimes make Gold and Silver their Hope trust in their Trades Friends Princes Parliaments and Potentates of the Earth but in vain alas is Salvation hoped for from such Hills and Mountains I looked on my right hand and behold there was no Man would know me Refuge failed me and no Man cared for my Soul How have many been undone in former and latter Days by flying to false and deceitful Refuges expecting they would be Fathers and Nourishers to them There is no Trust to be put in the Sons of the Mighty The Pope and his Cardinals have a Proverb amongst them Mercatorum est non Regum stare Juramentis 'T is for Merchants not for Princes to stand to that which they have sworn V. The Cities of Refuge under the Law were only for the Man-slayer who by Chance or Casualty kill'd a Man not for wilful Murtherers Disparity I. GOD is a Refuge that saves and delivers from Spiritual and Eternal Dangers II. God is a Refuge that is always at hand and to be found by all such as seek him timely before the Day of Grace be over III. God is a high and strong Refuge Hence David resolved to make his Refuge under the Wings of the Almighty by which Phrase as some observe he compares the Lord to an Eagle to which he is resembled in Deut. 32.11 and himself to one of the Eagle's Young The Eagle mounts aloft dwells on high No Man saith Pliny can reach or touch the Eagle's Nest being made upon or rather in the Clifts of the inaccessible Rocks She abideth as saith Job on the Crag of the Rock and strong Place There she hides her young Ones who are safe enough But a godly Man who makes his Refuge in the Rock of Ages under the Wings of God's Providence and
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 weâ—â— 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
Metaphor I. THe Arm of a Man is an Arm of Flesh and consequently may decay grow weak or be withered II. The Arm of Man is short and cannot help at a distance such as is a Man such is his Arm and Power III. The Arm of Man is weak and may be beaten down by a greater Force cannot engage or encounter with the Powers of Hell IV. The Arm of a Man may be broke or cut off and so become useless V. The Arm of Man helps but for a time he lives not always and so cannot help always Disparity I. THe Arm of God is a spiritual Arm and so cannot decay all the Attributes of God abide and change not II. God's Arm is not short he can help and save afar off as well as near and Ten Thousands at once tho they live in so many Nations The Lord's Arm is not shortned that he cannot save III. God's Arm is very strong too strong for the Mighty of the Earth what is the Arm of Man to the Arm of God Alas what can they do He is able with his little Finger to crush and break them to pieces nay he is able to destroy all the Powers of Hell and Devils in a Moment IV. God's Arm cannot be broke nor cut off V. The Arms of God can help at all Times and in every Condition hence called the everlasting Arms. Application 1. IF God hath such a strong Arm let Sinners take heed how they provoke him against them it is a dreadful thing you may perceive from hence to fall into the Hands of the Living God Do ye provoke the Lord to Anger Are ye stronger than he 2. If God hath such an Arm Wo to the Enemies of the Church this may make Babylon tremble Her Plagues shall come upon her in one Day Death and Mourning and Famine and she shall be utterly burnt with Fire for strong is the Lord that judgeth her 3. If the Church of God hath such Arms as you have heard doubtless her Enemies shall never prevail against her it shews forth the Security and Safety of God's People God is able to save and deliver his Church when he pleases 4. Why should Saints be afraid of Man and tremble at the Arm of Flesh who have an Arm of God to help them Have Men an Arm like him Alas their Power is weak and vain There is no King saved by the Multitude of an Host a mighty Man is not delivered by much Strength As 't is a great Sin to trust in an Arm of Flesh Cursed is the Man that trusteth in Man So 't is a great Evil and Folly to fear what they can do What hurt can the Arm of Man do us They can but kill the Body that 's the most and so far they are not able to go neither unless God gives them Commission 5. How soon can God if he hath such an Arm break the Arm of the Mighty God can deal with the strongest Arm of Flesh. Son of Man saith the Lord I have broken the Arm of Pharaoh King of Aegypt and lo it shall not be bound up to be healed to put a Roller to bind it to make strong to hold a Sword When God breaks the Arm of an haughty King 't is beyond the Skill of his Chirurgeons to set the Bones and make it whole again The Horn of Moab is cut off and his Arm is broke A savage Beast saith one cannot hurt us when his Horn is broke no more can a cruel Tyrant when his Arm of Power is burst asunder 6. If this be so let us engage the Arm of God for us If we can but get the Almighty to be on our side wee 'l not fear what Hell or Rome can do unto us Let us humble our selves before him and depart from Iniquity let us trust in God alone and offend him as we have done no more 7. If God have such a mighty Arm then let us all labour to trust in him We cannot saith a godly Minister trust Creatures too little as to Success nor can we trust God too much let us trust in God alone and in no other Strength but his 8. This may stir us up to the Duty of Prayer to cry mightily in our Distresses to God for Help let us pray in this time of Need as the Church doth Awake awake put on Strength O Arm of the Lord awake as in the Generations of old Art thou not he that hath cut Rahab and wounded the Dragon Lord shew forth thy Might here is another Dragon a Romish and bloody Dragon risen up against thy poor Church and it is in the Power of thy Arm only to deal with him 9. Seeing God hath such an Arm let weak Christians pray that he would lead them yea carry them in his Bosom and let us all daily be in the Consideration and Meditation of the Strength and Power of his Arm. We little consider and fear what God can do God compared to a Travailing VVoman Isa. 42.14 Now will I cry like a travailing Woman c. THis is a kind of Metaphor called an Anthropopathy as all Places are that attribute any thing humane to God In this Text we are to note that his Lenity Patience and long Forbearance are changed into a severe Vengeance Because a travailing Woman tho in great Pain yet patiently endures it to the utmost Extremity of her Throws and then being overcome by the Violence of her Pangs breaks out into Cries and Vociferation Which most elegantly expresses the Patience and long Forbearance of God and the Extremity of his Wrath when provoked Psal. 78.65 66. Rom. 2.45 Simile I. A Travailing Woman is in Pain great Pain When Pangs come upon thee like the Pain of a Woman in Travail II. A Woman in Travail cries out her Pains are so great she cannot refrain her Pangs make her cry bitterly III. A Woman in Travail strives to bring forth IV. 'T is not long when great Pain and Pangs come upon a travailing Woman e're she is delivered Parallel I. GOD is pleased to speak after this manner as if he was in pain I will ease me saith he of mine Adversaries I will avenge me of mine Enemies The Adversaries of God seem to hurt and put him to pain In all their Afflictions he was afflicted When the Foot is afflicted the Head is afflicted God is pleased to condescend so low as to sympathize with his Church when she is pain'd he is pain'd II. God will visibly demonstrate to speak after the manner of Men how his Soul is pained and distressed for his Church and People hence saith he I will cry like a travailing Woman III. God when he stirs up himself and begins to cry and roar 't is that he may bring forth Deliverance for his Church IV. When God begins to roar in his thundring Judgments pouring forth the Vials of his Wrath upon the Beast and to cry like a travailing Woman
unto the World in sending such a Prophet after the great Abuse of others that went before a good Prophet a great Prophet none like him that went before him or should come after him The Son of God Emanuel God with us II. This informs us also how exceeding useful our Lord Jesus Christ as a Prophet is to his Church having compleated what others left undone shewing the Riches Glory and Duration of the World to come and indeed in declaring the whole Counsel of God and bringing Life and Immortality to light through the Gospel III. Moreover you may seee the absolute Necessity the Church has of such a Prophet without whom the People would have sate in Darkness and in the Shadow of Death and have been left to stumble upon the dark Mountains IV. From hence we infer the infallible Certainty of what he has declared for it could not be that such a Prophet should deceive the World These things are true and faithful V. Behold the strong and forcible Obligation that is upon the World to believe his Doctrine where it is preached and to reject all Doctrines that are repugnant to it VI. How inexcusable will all those be who reject his Gospel and despise his Ministers It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment than for them VII Let the Christian Church from hence learn to hold fast what she hath received for the Truth as it is in Jesus had a great and faithful Witness who confirmed it by mighty Miracles and sealed it with his own Blood Christ a Shepherd John 10.11 I am the good Shepherd c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphor I. A Shepherd is chosen and appointed to take care of the Sheep being a Man skilful in doing that Work and Business II. A Shepherd knows his Sheep he knows their Number and knows them particularly from Sheep that are none of his and one from another III. A Shepherd marks his Sheep whereby they are distinguished from others IV. A Shepherd feeds his Sheep he leads them to green Pastures and Springs of Water Should not the Shepherd feed the Flock V. A Shepherd preserves his Flock he takes care they do not feed in unwholsom Pastures and defends them from Enemies VI. A Shepherd hath a Fold for his Sheep whither he brings them for their better Security and his own Profit VII A Shepherd keeps his Sheep together suffers them not to stray and straggle abroad lest they should be lost VIII A Shepherd if any of his Sheep be set upon by Dogs or Wolves will venture his Life for them to defend and rescue them from those Beasts of Prey as David for a Lamb fought with a Lion and a Bear IX A Shepherd is very tender of his Flock will not over-drive them takes special care of the Lambs and those that are weak and feeble X. If a Shepherd has lost one Sheep if one Sheep or Lamb be gone astray he will seek it and when he hath found it he brings it home with abundance of Joy saying to his Neighbours Rejoyce with me for I have found my lost Sheep XI A Shepherd heals the Diseases of the Sheep The diseased saith God to the Shepherds of Israel have ye not strengthned neither have ye healed that which was sick XII A Shepherd judges between Sheep and Sheep between fat and lean Ones and if any push the weak and hurt or wrong his Fellow or would thrust and shoulder him out of the Fold the Shepherd takes notice of it and accordingly orders such who do the wrong XIII The Shepherd watches over his Sheep because of the Dangers that might otherwise befall them in the Night And there were in the same Country Shepherds abiding in the Field keeping watch over their Flock by night c. XIV Shepherds are to give an account of their Sheep to see that none are lacking XV. A Shepherd washes his Sheep in convenient places from all Filth and Soil which they are subject to contract to themselves XVI A Shepherd delights much to see his Sheep and Lambs thrive XVII A Shepherd if he sees one or more of his Sheep are infected with any Distemper so that they may endanger the rest he separates such from the Flock XVIII A Shepherd separates the Sheep from the Goats XIX A Shepherd leads his Flock to some sweet shady Place where he makes them rest at Noon when the Sun shines hot Parallel I. JEsus Christ is chosen of God and appointed to take the Care and Charge of the Church and very capable to undertake that blessed Work II. I know my Sheep saith Christ and am known of mine He takes special notice of every particular Saint he knew Moses by name He knows their Wants their Sufferings their Weaknesses their Sicknesses and whatever Service they do for his holy Name-sake III. The Lord Jesus hath set his own Image upon his People The Mark which they always bear upon them is Holiness Meekness Obedience by which they are distinguished from the World Set a Mark upon the Men that mourn Christ's Sheep are sealed in their Foreheads and Hands 1. For Distinction 2. Secrecy 3. Security IV. Christ feeds his Flock like a Shepherd his great care is to put them into good and fat Pastures and leads them by the still Waters He gives them good Doctrine feeding them with Knowledg and Vnderstanding V. The Lord Jesus to preserve his Church doth often charge and caution them to beware of and avoid all pernicious and evil Doctrine false Teachers c. And he continually defends them from Sin Satan and all other Enemies VI. The Lord Jesus hath his Church for his Fold whither he brings his Elect for their better Security and his own Glory The Lord added unto the Church daily such as should be saved Glory to God in the Church throughout all Ages VII The Lord Jesus frequently assembles his People together and will not allow any to straggle abroad or be like Lambs in large Places Exhort one another daily c. VII Christ laid down his Life for his Sheep exposed himself to great Sorrows and Miseries for their sakes and engaged with the cruellest of Enemies who sought to make a Prey of and devour his Flock which all the Malice of wicked Men who lay Snares to entrap them cannot accomplish IX Christ is exceeding tender of weak and feeble Christians He shall gather the Lambs with his Arm and carry them in his Bosom and gently lead those that are with young Strengthen ye the weak Hands and confirm the feeble Knees X. Christ the good Shepherd came to seek and save that which was lost his great Design is to bring home Sinners and such as have gone astray as David Peter and other Saints have done When he finds them broken for their Sins how is he pleased He takes up the lost Sheep upon his Shoulder as it were
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—â—8 So verse 21. Behold I will profane my Sanctuary the excellency of your strength the desire of your Eyes that is that which you love and delight in as verse 25. For that which the mind longs after is ascribed to the Eyes as the lust of the Eyes is put 1 John 2.16 This may give some light to that passage Hag. 2.7 Where Christ is called the desire of all Nations the 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
Judgment is to be read at large For they that are in a Garrison and doubt its strength do convey their precious things to places of more security This also may be an Irony as if the Lord had said ye cannot effectually bring to pass any thing to free you and yours We have the like place Jer. 46.19 c. By destroying the Weapons Ezek 39.9 10. The certainty of the promised victory and the peace that would ensue is denoted as Esa. 2.4 Matth 24.20 But pray ye that your flight be not in the Winter nor on the Sabbath day The Disciples are commanded with respect to the dreadfulness and peril of the siege of Jerusalem to do those things which belonged to the Jews who though that it was not lawful for them on the Sabbath to go above 1000 greater or 2000 lesser paces And therefore they ought to pray that they may not be necessitated to fly on the Sabbath because the accustomed Sabbath days Journey would not be enough to convey them beyond the danger of the Roman Souldiers And by this the greivousness of the Calamity is indicated Luke 22.36 Then said he that is Christ unto them But now he that hath a purse let him take it and likewise his scrip And he that hath no Sword let him sell his garment and buy one By this speech is signified that to that quiet and comfortable way of living which the Apostles had hitherto enjoyed in the School of Christ should immediately succeed a most greivous persecution even to be begun that very night and that the Enemy with Swords and Clubs were at hand so that such as confide in an Arm of Flesh and would consult as men about the security of themselves and theirs could have no better way then to dispose of all even to their very Coats and provide themselves with Military defences to resist the Enemies violence By this sign therefore the thing signified is to be understood For Christ does not require that his Apostles should buy Swords and defend themselves but by the necessity of a Sword he symbolically insinuates or intimates the greivousness of that danger which threatens them from the Enemy So says Theophylact and Enthymius upon the place The Apostles understood these words of Christ properly and therefore say verse 38. Lord here are two Swords to whom he said it is enough By which answer he modestly and tacitly reprehends the absurdity of his Disciples as if he had said I perceive you do not apprehend the meaning of my Parabolical speech therefore it is enough to have admonished you thus much your experience and the fulfilling of my prediction will supply the place of an exposition when in a little time a Military Host shall invade to repel which a hundred Swords shall not be enough See Brentius and Erasmus upon the place 7. A Name is put For the Person or Thing THE Name of God is put for God himself Deut. 28.58 That thou mayst fear this glorious and fearful Name viz. the Lord thy God Psal. 20.1 The Name of the God of Jacob defend thee that is the God of Jacob. So Psal. 115.1 Esa. 30.27 Micah 5.4 and frequently elsewhere c. John 3.18 Because he hath not beleived in the Name of the only begotten Son of God that is Son of God himself So John 17.6 Acts 3.16 and 10.43 1 John 2.12 c. Name Is put for Man Acts 1.15 The number of the Names together were about one hundred and twenty that is so many men So Rev. 3.4 and 11.13 Erasmus says the reason of this speech is that when men are numbred their Names are called over Name is put for Son or posterity because they are called by the Name or Sirname of their Ancestors Deut. 25.7 1 Sam. 24.22 2 Sam. 14.7 c. Name is put for the thing it self Acts 4.12 For there is none other Name under Heaven given unto men whereby we must be saved that is there is no other way or means of Salvation but by Christ. Eph. 1.21 Every Name that is Named that is every thing in Nature It Notes also Dignity or Eminence Phil. 2.9 Wherefore God also hath highly exalted him and given him a Name which is above every Name c. CHAP. V. Of an IRONY AN IRONY is a Trope whereby Contraries or Opposites are put for one another or when by the thing named a contrary thing must be understood The Word properly signifies dissimulation or cavilling vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie dissimulationem elusionem seu cavillationem significat This Trope may more rightly be called Antiphrasis which uses words contrary to their proper meaning or original and genuine sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermo per contrarium intelligendus ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dico It may be distinguisht into 1. Words singly or by themselves considered which is called Antiphrasis 2. Words so placed or disposed in a sentence as denote derision or a kind of a mock which vulgarly is called an Irony of which Sarcasmus is a certain kind which is sharper then an Irony as when one insults over them that are oppressed with Calamities Antiphrasis of Words singly or by themselves considered SOmetimes one and the same Word has contrary significations as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barak which properly signifies to bless as Gen. 12.3 and 24.35 2 Sam. 8.10 Psal. 34 1. and many other places is used in a contrary sence by an Antiphrasis as 1 Kings 21.10 Set two men before him Sons of Belial to bear witness against him saying thou didst bless God and the King which Pagninus the Chald. Paraph. and our Version do render thou didst Curse or Blaspheme God and the King So v. 13. where the Execution of this Wicked Jezebels command is described Job 1.5 Peradventure my Sons have sinned and blessed God in their Hearts which Pagninus renders have cursed And the Chald. that they have provoked or stirred him to Anger Upon which place Vatablus says that the ancients did so abhor blasphemy that they durst not even Name it Chap. 1.11 and 2.5 If he will not bless thee to thy face Pagninus says Curse thee c. the Chald. provoke thee c. After the same manner they expound the words of Jobs Wife Job 2.9 Dost thou still retain thine integrity bless Pagninus says curse God and Die of these words some make a good construction affirming that she gave her husband good Counsel to this sense what dost thou still stand upon terms with God wilt thou not humble thy self and desist from the conceits and imaginations of thine own integrity since these greivous and sudden afflictions are sent for your your sins from an angry God therefore rather bless him that is pray to him and in humility seek his face for so to bless signifies to pray or make supplication and beg him to release thee of this miserable Life since 't is better for thee to dye
God who in his Creation of light and other great works gave himself to be seen as it were by men See Esa. 51.9 and 59.17 For in these places certain Garments are ascribed to God in his execution of Vengeance against his Enemies by an elegant Hypotuposis The metaphor is taken from a Warrior compleatly armed who comes into the field to encounter his Enemy In both places Christ the Captain of our Salvation is to be understood by the Analogy of the Text He is said to be the arm of the Lord because he is the Power of God 1 Cor. 1.24 And Esa. 59.14 It is said that there was no intercessor of the race of man that was dead in sin that could free him from the power of Satan which is a plain intimation Christ himself would be the intercessor the Conqueror of Satan and Death and our Saviour See ver 20 21. Where the promise of the Redeemer is plainly given And the Redeemer shall come to Sion and unto them that turn from transgression in Jacob saith the Lord c. Psal. 45.8 The Mystical habit of Christ the Coelestial Spouse is described upon which place Brentius thus paraphrases All thy Garments smell of Myrrhe and Aloes and Cassia out of the Ivory Palaces whereby they have made thee glad that is all the Garments wherewith thou art apparelled and which can be produced for thy use are not composed of wooden or vile materials but brought from Ivory and most precious Repositories for these are called the Houses or Palaces of Garments they yield no other Odor but Myrrh Aloes and Cassia that is a most fragrant and odoriferous scent of which thou takest pleasure that is that most sweet fame which Christ himself and his Apostles by Preaching the Gospel have spread not only in Judea but in all parts of the World Luke 10.17 18 19 c. 2 Cor. 2.15 16. Christ is said passively to be put on by Believers Rom. 13.14 Gal. 3.27 When he dwells in their hearts by Faith Eph. 3.17 and makes them partakers of his Celestial benefits The Apostles are said to be endued with strength from on high Luke 24.49 When they receive the gift of the Holy Spirit as it is expounded Act. 1.8 On the other side a man is said to put on the Spirit of God when it powerfully speaks or operates in or by him as a man that goes forth in order to any work amongst men covers himself with a Garment Judg. 6.34 1 Chron. 12.18 2 Chron. 24.20 Moses calls Jehovah A Banner when he gave the Altar he erected a Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah nissi The Lord my Banner Exod. 17.15 That is the Lord is my helper both now and hereafter against the Amalekites and all other Adversaries Esa. 11.10 it is said the Messiah shall stand for an Ensign or Banner of the People by which his Kingly Office is noted as this passage is quoted Rom. 15.12 He shall rise to Reign over the Gentiles For a Banner or Trophy is a sign of Victory Superiority and Lordship inasmuch as the People are said to act under the Banner of the Prince Christ is the only Asylum or Refuge where such as fly to him by Faith are protected and kept safe from the spiritual Enemy as the Souldiery repair to the Standard of the General where they are secure See Cant. 2.4 Psal. 60.4 Thou hast given a Banner to them that fear thee that it may be displayed because of the Truth Which may be truly applyed to Christ upon these words Ainsworth says that the word Banner is applyed to the Flag or Ensign of the Gospel Esa. 11.12 and 49.22 and 62.10 Here to David and his Victory to be high displayed or to use for a Banner which hath the name of lifting high Esa. 59.19 The Spirit of the Lord shall lift up a Standard against him that is he shall bring to passe that Christ shall be that Standard or Banner of the People for as Souldiers aggregate or repair to the Military Standard so the Saints are gathered together by the knowledge of Christ the Captain of their Salvation A Rod and Staff is attributed to God and our Saviour Christ Psal. 23.4 Thy Rod and thy Staff comfor me of which we have spoke in the Metonymie of the sign for the thing signified Psal. 45.6 Psal. 110.2 Heb. 1.8 The Rod or Scepter of Christ signifies his saving word whereby he directs his Church and People See Esa. 2.3 The Rod of God signifies also Castigation and Punishment Job 9.34 and 21.9 In both which places the Chaldee renders it a Stroke The King of Assyria is called the Rod of Gods Anger Esa. 10.5 Because by him as with a Rod he was to chastise the People and declare his Wrath against sin See verse 24. The Word has almost the same signification Psal. 2.9 Where the epithete of Iron being added it is a symbol of a more grievous and severe punishment Thou shalt break them with a Rod of Iron viz. Such contumacious and stubborn Enemies that despise thy Kingdom whether they be Jews or Gentiles as ver 1 2. These are prophetical words of God the Father respecting Christ his only begotten Son who was constituted King of Sion and as it were inaugurated to the sacred Offices of Judge and Redeemer See Act. 4.25 26 27. All those were to be broken with and Iron Rod by Christ the Judge who would not submit to the Scepter of his saving Grace Psal. 45.6 7. and 110.6 Esa. 2.3 but stubbornly resisted him and therefore by the Sword of his Anger which is that Iron Scepter or Rod as of a severe Judge they were to be destroyed To this place of the Psalmist there seems to be an Allusion Ezek. 21.10 13. In our Translation thus A Sword is sharpned to make a sore slaughter it is furbished that it may glitter Should we then make Mirth It contemneth the Rod of my Son as every tree or as in the marginal reading the Rod of my Son despiseth every Tree and verse 13. What if the Sword contemn even the Rod c. Where an obscure Periphrasis in the original Hebrew has begot diverse Interpretations What seems to me to be most proper and suitable I will lay down and submit it to the Judgement of the Godly and Learned 1. It is certain that the Prophets do frequently cut off their speech introducing even in the very context then this and then another speaking upon which Jerom says that the change of persons especially in the Writings of the Prophets makes the Text difficult to be understood which if delivered with a clearer distinction of places causes and times would render those things plain which seem to be obscure Nahum 2. Hence the Prophets are so obscure because when one thing is treated of there is suddenly a change to another thing or person as Psal. 2.1 The New Testament is introduced as speaking and complaining of Christs Enemies See Acts 4.24
built upon a Rock are said by a metaphor which is taken from the firmness strength or solidity of the Rock not from any Rule or Government it has for there is no such thing in it and denotes a solid stedfast and immovable Foundation but what needs any further explication when Paul an undoubted interpreter says 1 Cor. 3.11 For other Foundation can no man lay then that is laid which is Jesus Christ but upon this Rock are laid other Rocks or Stones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being an appellative signifies a Stone not a Rock cut out of the Living Rock which being single are not foundations but many being joyned cemented or united constitute or make a secundary foundation Rev. 21.14 And the wall of the City had twelve Foundations and in them the Names of the twelve Apostles of the Lamb Eph. 2.20 And are built upon the Foundation of the Apostles and Prophets c. 1 Cor. 10.4 Christ is called the spiritual Rock of which the Israelites did drink in the Desart that Rock being a Type of him Exod. 17. See Gram. Sacr. p. 504.551 God is called a Secret or Hiding place Psal. 91.1 Psal. 119.114 also a Covert Refuge or Hiding Esa. 4.6 By which his gratious defence against all hostile violence is intimated For the same Reason he is called a Munition which signifies a Fortification or Strong-Hold Psal. 31.2 3 4. Psal. 71.3 Psal. 91.2 9. Psal. 144.2 He is called a Wall of Fire Zach. 2.5 Where the Epithete of Fire is added to shew that he is not only the defender of his Church but also a most terrible avenger that will consume its Enemies as Fire does combustible matter He is called a Strong Tower Psal. 61.3 Prov. 8.10 Because of his Divine protection also for as in high and well fortified Towers we are safe from the assaults of the Enemy so much more eminently does Jehovah place them in safety who trust in him 2 Sam. 22.51 He is the Tower of Salvation says David of God which is called great deliverance Psal. 18.50 The Tower is Fortified 1. With warlike Engines which are his Divine vertue and power and all the Creatures which he makes use of to the Destruction and overthrow of his Enemies Psal. 148.8 Fire and Hail Snow and Vapor stormy Wind fulfilling his Word 2. With Provision as the Bread and Drink of Life Psal. 36.8 9 10. They shall be abundantly satisfyed with the fatness of thy house and thou shalt make them Drink of the Rivers of thy Pleasures c. 3. With a Garrison or brave Defendants which are the Holy Angels Psal. 91.12 Dan. 7.10 So that this Tower is impregnable c. The Lord God Almighty and the Lamb are called the Temple of the Heavenly City Rev. 21.22 By way of opposition to the outward and Earthly Temple as if he had said in Eternity there will be no need of those visible and external signs by which God manifested himself to his people under the Old Testament dispensation in the Temple and in the Ark of the Covenant for God will exhibit himself to be seen by his elect face to face that in this spiritual Temple they may give him Eternal and Celestial praise celebrating a festival of Everlasting Joy c. John 14.6 Christ calls himself the Way viz. by which there is a passage to the Father as ver 2 3 4. The words of the verse are I am the Way and the Truth and the Life no man cometh unto the Father but by me that is you say you know not the way to the Father and heavenly felicity why I my self whom you know am the Way by which you can arrive there nor am I only a way but a guide also by the Truth which I teach and together with the Father am the end of your Journey that is Life which the blessed enjoy Calixt in Harmon Evangel John Husse as VVolfius cites him Tom. 1. lect Memor p. 750. says Let the humble passenger behold Christ who says I am the Way the Truth and Life here is a way for him that will go for Christ is the way A way whither he would go for Christ is Truth And where he would tarry for Christ is Life Tho. a Kempis lib. 3. de Imit Christi cap. 56. I am the way Truth and Life none can Go without a Way nor Know without Truth nor Live without Life I am the way which you ought to follow the truth which you ought to believe and the life which you ought to hope for I am the inviolable way the infallible Truth and indeterminable Life I am the most right way the most supream truth and most certain blessed and increated life If thou tarry in my way thou shalt know my truth which shall deliver thee and in it thou shalt find Eternal life The light and truth of God leads us Psal. 43.3 Which Christ applies to himself John 8.12 and 14.6 For he leads us to himself who is Eternal Life 1 John 5.11 12. In whom we have all things Rom. 8.32 How he leads to the Father is fairly expounded Heb. 10.19 20. c. 1. The Way of the Lord God signifies his heavenly Doctrine Psal. 5.8 Psal. 25.4 9 10. Psal. 67.2 Psal. 119.3 14 2â—â— 30. c. Esa. 2.3 Hos. 14.10 Matth. 22.16 Act. 13.10 and 18.25 c. Hence comes the phrase to keep the ways of the Lord Psal. 18.21 that is to lead his life according to his Word and precepts 2. His Providence and Divine Government more generally as the whole Course of his VVill Counsels Endeavours and Actions as Psal. 25.10 Psal. 77.13 Esa. 55.8 9. Hab. 3.6 More particularly it signifies some singular actions of God Exod. 33.13 Psal. 103.7 Job 40.14 Prov. 8.22 John Baptist is said to prepare the way of the Lord Mal. 3.1 Luk. 1.76 that is to bear a serious Testimony of his speedy coming by preaching the VVord and administring the Holy Ordinance of Baptism A metaphor taken from great men at whose coming the ways are wont to be made plain and level See Esa. 40.3 4. c. God is called a Shade Psal. 121.5 The Lord is thy Shade upon thy right hand which denotes his heavenly protection which he affords believers as a Shade refreshes and defends from the scorching heat of the Sun hence such are said to abide under the Shadow of the Almighty Psal. 91.1 VVhen it is said the Shadow of his VVings the metaphor becomes double and more emphatical for he is not only a pleasant Shade in dry and torrid places but such a nourishing protecting Shade as the Hens wings are to her Chickens and so denotes a singular Love and Care VVe read also of the Shadow of Gods hand which also denotes a strong protection against all Enemies for a hand when attributed to God denotes so much Of which before There is an eminent emphasis in that Text Luke 1.35 And the Angel answering and said unto
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gichon 1 Kings 1.33.38 as appears by the Chald. paraphr upon the place which turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siloah It is called Gichon from breaking or bursting out hence called a Brook overflowing 2 Chron. 32.4 it is also observable that Solomon 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 heâ—â—p 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
2.14 and 5.2 and 6.8 And its Eyes the Eyes of Doves Cant. 1.15 and 4.1 By which Metaphor its simplicity as Matth. 10.6 its Chastity Brightness and its view and desire of heavenly things are denoted c. Among Insects Hornets denote terrors sent from God among men by which the Enemies of the People of God shall be as it were stung and rooted out Exod. 23.28 compared with ver 27. Deut. 7.20 Josh. 24.12 The Enemies of the people of Israel are called Flies and Bees Esa. 7.18 because of their multitude and swiftness or nimbleness as the Flyes and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or power of hurting as in Bees The word Flies is attributed to the Egyptians and Bees to the Assyrians which Metaphor Jerome in his Commentary Elegantly expounds thus He calls the Egyptians Flies because of their filthy Idolatry See Eccl. 10.1 and because they were a weak people But the Assyrians he calls a Bee because they had at that time a powerful Kingdom and were very warlike as Bees represent as it were a very well ordered Monarchy and are very resolute to annoy their Enemies Or because all the Persians and Assyrians went armed with Darts whose points were like the stings of Bees The Metaphor is continued ver 19. And they shall come and rest all of them in the desolate Vallies and in the holes of the Rocks and upon all Thorns and upon all Bushes Because he once named these Enemies Flies and Bees he keeps to the same Metaphor in the rest as if all places were to be filled with those Insects Of the fulfilling of this Prophesie thus writes Jerome in the same place Let us read the Books of the Kings and the Chronicles and we will find that the Good King Josiah was slain by the Egyptians and the Israelites subdued to an Egyptian yoke so that they appointed them a King And not long after comes Nebuchodonosor with an innumerable multitude of Souldiers took Jerusalem destroy'd the other Cities of Judaea burnt the Temple and planted Assyrian Inhabitants in the Land 2 King 23. and 24. 2 Chron. 25 and 36. c. The Sting of an Insect metaphorically denotes the power of Death 1 Cor. 15.55 56. Brentius upon the place says As a Bee that has lost her sting may threaten to sting yet cannot so when sin is pardoned which is the sting of Death Death may terrifie but cannot hurt us Aquatiles follow By the metaphor of Fishing a falling into the hands of Enemies and Captivity is understood Amos 4.2 He that is the Enemie will take you away with hooks and your posterity with Fish-hooks as if he had said you indeed are like fat Kine ver 1. But ye shall be drag'd by the Enemy as if you had been little Fishes in spight of your pride and fatness the same metaphor we find Habbak 1.15 16 17. By Fishers Jer. 16.16 are understood the Egyptians Esa. 19 8 9 10. See 2 Kings 23.29 By Hunters the Chaldeans and Babylonians so called from Nimrod the Builder of Babylon Gen. 10.9 which Prophesie is fulfilled 2 Kings 24. and 25. Besides this Translation of the Terms Fisher and Fishing The Apostles are called Fishers of men Mark 4.19 and 1.17 Luk. 5.10 the explication is given elsewhere See Ezek. 47.10 Of the kinds of Aquatiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thannin a huge serpent and the Leviathan that is a great Dragon or Whale is used metaphorically Psal. 74.13 thou didst break the Sea by thy strength thou breakest the head of Whales in the Waters ver 14. Thou breakest the heads of the Leviathan in peices By VVhales or Crocodiles as Ezek. 29.3 The Grandees and Captains of Pharaoh are understood who persecuted the people of Israel Exod. 15.4 By the Leviathan Pharoah himself who with his intire Host was swallowed up in the Red Sea But that which follows thou shalt give it to be meat to the people inhabiting the VVilderness is not to be referred to the words immediately going before but is a sentence by it self and is to be understood of the Manna and Quails which the people fed upon See Esa. 51.9 and 27.1 CHAP. XII Of Metaphors taken from Man and what belongs to Him IN Man we are to Consider what are 1. Essential 2. What are Accidental The Essentials are his Body with its members and its Vnion with the Soul which is Life The Accidentals are partly Internal as some differences betwixt Men and their Actions of divers kinds Partly External as the containing Subjects and various Adjuncts Of which in Order Metaphors from a Humane Body and its Members THE Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soma is frequently put in the New Testament for the People of God or the Church Rom. 12.5 1 Cor. 10.17 and 12.13 27. Eph. 1.23 2.16 4.4 12 16. 5.23 Col. 1.8 24. 2.19 3.15 The Explication of which Trope is easie And to speake concisely we shall shew it 1. With respect to Christ the Head of the Church and whose Body the Church is called 1. As the Head is not at a distance from a living body but most closely joyned to it so there is a sacred and most Mystical Union betwixt Christ and his Church or Believers 2. As the Head Rules the whole body and influences it with a vital power So Christ wisely directs and moderates strongly preserves quickens by Counsel instructs and eternally saves his Church Eph. 1.23 and 2.16 and 4.16 and 5.23 c. 2. With respect to true Christians who are spiritual Members of that Body Of these the Metaphor of a Body signifies many things chiefly these three 1. The various Gifts and Offices of Christians especially the Preachers of the Gospel For 1. As one Body has divers Members which have their particular and distinct Offices So there are peculiar Gifts and Offices in the Church which particular persons fitted for their exercise are chosen for 2. As the Members of a Humane body differ among themselves with respect to exexcellency and operation yet those of an inferior office do not envy the superior neither does the superior despise the inferior So among true Christians there is a Society and Conversation without envy in the lowest or scorn in the highest Rank to each other Rom. 12.4 5. 1 Cor. 12.12 c. 2. Of the bond of perfection which is Love with its Fruits and Vertues The Members of a humane body have a natural instinct of love and sympathy one to another if one be in pain the rest are unquiet and ill at ease If one be well the rest rejoyce and each contributes to supply the necessity of the other of its own accord neither will one willingly part with the other So true Believers sincerely love each other and by tender sympathizing compassionate fellow feeling love and mutual aid of each other declare themselves to be living Members of the Mystical body of Christ Rom. 12.5 1 Cor. 12.21 Eph. 4.3 4 16. 3. With respect to the spiritual knowledge of Faith
they take in their Bed-Chamber the Thoughts they have on their Couches He always catches the Wise in their own Craftiness and brings their Devices to naught He scatters them with the Imagination of their own Heart and then laughs them to scorn He knows the right Season to fall upon them and makes them like Dust before the Whirlwind and in all things wherein they deal proudly shews himself still above them Has subdued mighty and great Kings for his Mercy endureth for ever Challenges the Force of all his Foes If their Hearts can endure or their Hands be strong in the Day that he shall deal with them Requires Babylon it self that mighty Queen of Nations to stand with her Inchantments Astrologers and Magicians and monthly Prognosticators He is cloathed with such Armor that none can hurt him he is mounted on such a Steed that none by Flight can escape him for he rides upon the Wings of the Wind He makes his Angels swift to pursue and his Ministers Flames of Fire He sends forth his Arrows in the Dark that none can escape them nor yet discern them 4. For his Resolution 't is invincible He is of one mind and none can turn him He will have his own Counsel stand and the Thoughts of his Heart performed to all Generations There is no putting of him in fear and so force him into a Compliance He always keeps his Ground till he hath done his Work and never yields or gives way in Battel He concludes before-hand that his Foes must fly so that Victory is more than half-gained before he begins to fight Send to Beelzebub and he will tell you that Legions of Angels are to Him as the lesser Flies are unto Armed Men that he doth scorn at Swords and laugh at the shaking of the Spear against him Let Beelzebub himself come forth and call all his Sons to his Assistance muster up both Pope and Turk in the Fulness of their Strength and Power send to China Tartaria Japan c. to fight this Man of War the Lord of Hosts and He will throw them as through the Thicket of a Forrest esteem all their Strength like Tow and rotten Wood burn them together speak in his Wrath and vex them in his sore Displeasure thunder out of Heaven upon them and break them all to pieces He can gather Heaven up in Folds as a Curtain and roll it together as a Sceoll of Parchment Break up the Fountains of the great Deep Open the Windows of Heaven drown them by a Deluge affright them by ratling Peals of Thunder rain down Hail and Thunderbolts Fire and Brimstone to disperse and consume them So that the best way is for Kings and Princes to be wise for Judges and Counsellors to be instructed to treat with him about Terms of Peace to lay down their Arms to set aside all open Defiance to bow to his Scepter to submit to Mercy within the Compass of the Time set them and they shall find this Man of War this Lord of Hosts this mighty God of Jacob as merciful and generous as ever they found him strong and resolved Tho they could not put him in fear by their Force they may win him to Favour by Entreaties and make honourable Terms with him First To have all their by-past Treasons Rebellions and Hostilities against him remitted and by an Act of Oblivion so razed off the File and obliterated as never to be produced against them any more He will forgive Offences not remember Iniquities be liberal in Favour will not condemn to Slavery to make Hewers of Wood and Drawers of Water but will promote to Dignity take into his Army put amongst his Children adopt to be his Sons his Heirs advance them to a Kingdom reward them with a Crown invest them with the Raiment of Princes cloath them in Robes place them upon Thrones that in Grandure of Kings they may live and reign with him for ever Fear not little Flock it is your Father's good pleasure to give you the Kingdom A Crown of Righteousness is from thenceforth laid up for them white Robes are given them They shall sit with him upon his Throne c. But if they come not he hath whet his Sword he hath bent his Bow he hath prepared his Arrows against the Persecutors When his Hand takes hold on Judgment he will render his Anger with Fury and Rebukes with Flames of Fire By Fire and Sword will he plead with all his Enemies to bind their Kings in Chains and their Nobles in Fetters of Iron He will bring those that would not that he should rule over them and destroy them utterly Cut them asunder and appoint them their Portion with Vnbelievers and Reprobates with the Devil and his Angels Beelzebub and his Army And thus shall it fare with the Enemies of the Lord of Hosts God a Strong-Tower Prov. 18.10 The Name of the Lord is a strong Tower the Righteous runneth into it and is safe Psal. 18.3 My high Tower Nahum 1.7 The Lord is good a Strong-Hold in the Day of Trouble THese Metaphors Refuge Hiding-Place Fortress Habitation Place of Defence Sanctuary Strong Tower High Tower Rock Have the same Import and Signification and plainly hold forth that God is the Safeguard Defence and sure Protection of his People Yet such of them whose Properties admit of Demonstration and Enlargement different from this are handled particularly to which the Reader is referred and for the rest the ensuing Parallel may serve To open this Metaphor we shall shew 1. What is meant by the Name of God 2. Run the Parallel 3. In what respects his Name may be called a Strong Tower with some short Application 1. By the Name of God we are to understand those apt Titles as God I am that I am Elohim Jehovah c. by which God calls himself to signify or set forth the Excellency of his Nature and Attributes as his Mercy Goodness Truth Faithfulness Omnipotence Omniscience c. 2. 'T is put for Aid and Help 3. 'T is put for Renown or Glory Gen. 6.4 Men of Name that is famous Men Eccles. 7.1 Prov. 22.1 Phil. 2.9 So vile Persons are called Job 30.8 Men of no Name Sine nomine Turba id est ignobilis Turba So particularly for the Honour of God Psal. 76.1 his Virtue and Power Mat. 7.22 his Will concerning Salvation John 17.6 4. For the Worship and Service of God 1 King 8.16 2 Chron. 7.16 Jer. 7.12 Lev. 20.3 See more in Wilson's Dictionary and Illyric in Clav. Script upon the word Name c. Metaphor I. A Strong Tower is furnished with a Magazine of Arms and Ammunition to supply the Souldiers with Armor and Weapons defensive and offensive II. A strong Tower or Garrison is furnished with plenty of Provision to supply the Souldiers when besieged III. A strong Tower is furnished with a resolute couragious Commander and well disciplined Souldiers whom the Captain animates and arms receiving his flying Friends into
as a Lion The Scope of this Text being to set forth the Anger and Wrath of the Incensed Majesty of GOD with the consequent Destruction of the Wicked and Impenitent we shall illustrate the Similitude in the following Parallels Simile I. THe Lion is a most terrible Creature If the Lion roars all the Beasts of the Forrest tremble Naturalists observe That tho other Creatures are swifter on foot than the Lion yet when he roareth they lie down II. A Lion when enraged especially hath a majestical fierce and an amazing Look and how ready are all to run and shift for their Lives when he rises up to the Prey III. None can take away the Prey from a Lion as the Prophet sheweth us who if he goeth through a Flock of Sheep both treadeth down and teareth in pieces and none can deliver IV. A Lion is strong and crushes the whole Compages of a Man's Bones at one Crush he rends the Body of Man to pieces And Naturalists tell us That when the Lion hath torn the Body asunder he loves to suck the Blood that is about the Heart and as for other Parts of the Body except he be very hungry he leaves them to other Beasts to prey upon but the Heart the Blood and the Fat that is about the Heart the Lion loves to suck V. The Lion is a Creature as Naturalists observe that seems much for Justice No Creature more fixed or constant in their Love and Friendship or more ready to revenge the Breach of Amity than is a Lion which is further demonstrated by a great Historian citing a Passage of Eudemus who writeth of a certain young Man that nourished together many Years a Dog a Bear and a Lion who lived in perfect Peace and Concord without Breach Snarling or appearance of Anger But on a day as the Dog and the Bear played together and biting one another gently it happened that the poor Dog fastened his Teeth in sport deeper than the Bear could digest and thereupon he presently fell upon him and with his Claws tore out the soft part of his Belly whereof he presently died The Lion sitting by and seeing this Cruelty and Breach of Love Amity and Concord that had been amongst them was inflamed to revenge that Perfidy and like a true King of Beasts measured the same measure to the Bear as he had done to the Dog and served him with the same Sauce tearing him instantly in pieces If a Lion be harmed by a Man with a Stone or Dart according to the Merit of their Hurt they frame their Revenge VI. 'T is observed of the Lion that he will narrowly mark any one that wounds him And tho there are hundreds of Men together and but one wound him or shoot at him or any ways hurt or injure him he will observe and mark that Man and keep the Wrong in his Mind a long time VII Moreover 't is observed of the Lion that he sleeps but little and with his Eyes open or as some others note he having great Eyes and so small Eye-lids they cannot wholly cover his Eyes VIII The Lion will fall upon no Creature except he be in Hunger or is greatly provoked IX The Lion as Pliny observes cannot endure to be look'd asquint upon by any X. Again of all wild Beasts it is observed that the Lion if one do fall down and prostrate himself before him as it were and petition for his Life he will spare him Take Pliny's own Words The Lion alone of all wild Beasts is gentle to those that humble themselves unto him and will not touch any such upon Submission but spareth what Creature soever lieth prostrate before him XI A Lion as Pliny and divers other great Naturalists tell us is a great Enemy to Apes and Wolves Parallel I. THat God that cometh forth in a way of Judgment against the Wicked is a terrible God Hence it is said He shall roar out of Sion The Threatnings of God are as the Roaring of a Lion and terrify the Wicked as a Lion doth the more impotent Animals II. When the Face of God is set against a Soul or Nation or he be moved to Frowns Indignation and Wrath against them let all stand clear How ready are all to fly when God rises up to the Prey that is to be avenged on the Ungodly III. None can deliver themselves out of God's hands when he comes forth against them as an hungry Lion God tells us He will arise to the Prey and all the Earth shall be devoured with the Fire of his Jealousy There is none can deliver out of his hand neither Power nor Policy Craft nor outward Force will signify any thing IV. The dreadful God when Sinners fall into his hands will crush them as a Lion Consider this ye that forget God lest he tear you in pieces I will arise and devour at once I will rent the Caul of their Heart and there will I devour like a Lion A Reverend Divine hath an excellent Note upon this place The Lord will do as a Lion doth He more immediatly will strike out their Hearts and punish them with spiritual Plagues and Judgments And as for their Estates and Bodies he will leave them to other Beasts and they shall plague them that way Their Hearts were grown fat they had a Film about their Hearts and Instruction could not get to their Hearts but God will tear that Caul that Film from off their Hearts Mr. Burroughs hath noted further That it denotes the sending Plagues upon the Hearts of wicked Men and to leave their Estates c. to the Assyrians confirming Luther's Observation and for a further Confirmation cites Arius Montanus V. The holy God is just in all he doth Just and righteous are thy Judgments O Lord. The right Hand of the Lord is full of Righteousness Yet he delights to live in Love Concord and real Friendship with all his Creatures and O how fix'd and constant is he therein and how loth that any should move him to Anger But when once the Covenant of Peace and Amity is broken and nought but Cruelty and Injustice appears amongst Men and the great Ones of the Earth prove Tyrants and tear in pieces and devour the Poor how is God thereby enraged or stirred up to revenge the Breach of his Law For the Oppression of the Poor saith God will I arise And he will retaliate upon the Wicked according to the Nature of the Evils they have done Rob not the Poor because they are poor neither oppress the Afflicted in the Gate For the Lord will plead their Cause and spoil the Soul of those that spoiled them And I heard the Angel of the Water say Thou art righteous O Lord which art and wast and shalt be because thou hast judged thus for they have shed the Blood of Saints and Prophets and thou hast given them Blood to
4. How miserable they will be that are cast out from his Care and Conduct or that do abide out and come not in by accepting his Terms and endeavour to please him to know God in a Way of Love and be careful to concern themselves with him c. 5. It is of absolute Necessity and Concernment for all to hasten to come and reconcile themselves to him that they may be admitted into his Favour as the beloved Ones of his Family and Houshold Their standing out inevitably incurs Misery for there is no Safety out of his Service and Favour There is no Peace to the Wicked saith my God God as a Potter Isa. 64.8 We are the Clay and thou art our Potter we are all the Work of thy Hand Rom. 9.21 Hath not the Potter Power over the Clay c. ACcording to the usual Method of Scripture-Metaphors we find the Lord God set forth under the Metaphorical Notion of a Potter which shall be illustrated in the ensuing Parallel Metaphor I. A Potter is an Artificer an Artizan or Workman one skilful to work in Earth or to form and make Pots and other Vessels of Clay II. A Potter prepares his Clay or Matter first of which he intends to make his Vessels and when he hath made it fit and ready for the Wheel he goes to work III. A Potter projects before-hand what kind of Vessel he will make of such Clay he hath the Form and Fashion of it in his Mind before he goes to work nay and it may be makes known what a Vessel he will make IV. A Potter makes Vessels of divers Sorts and Sizes and for several Uses some are for more honourable and noble Services than others V. A Potter finds sometimes that whilst he is forming and fashioning his Work upon the Wheel the Vessel is marred in his hand and then he makes another Vessel of it as seemeth good to the Potter VI. A Potter hath Power over the Clay of the same Lump to make one Vessel unto Honour and another to Dishonour IX A Potter takes great care of the Vessels he hath made and bestowed his Labour and Pains upon that they may not be broke for they are brittle Ware and he is greatly offended with such as strive to dash them to Pieces Parallel I. GOD is the Maker of all Men and Things that ever were or shall be II. God created or prepared the Earth the Clay before he formed Man and out of it was he made And the Lord made Man of the Dust of the Ground III. Known unto God are all his Works from the beginning He contrived in his eternal Councel what a kind of Creature he would make Man nay and at the time of his Formation he declared what a rare Vessel he should be Let us make Man in our own Image after our Likeness and let him have Dominion over the Fish of the Sea and Fowls of the Air c. IV. God makes Vessels of divers Sorts and Sizes All Men are not of the like Stature and Beauty in their first Formation neither are they so as they are made or formed anew in Christ Jesus for some Vessels are designed by the great Potter to contain the Golden Oil and Soul-enriching Treasure for the emptying of them into others V. God sometimes whilst he is at work to form and fashion a Soul for his own Use by the Preaching of the Gospel finds the Vessel marred in his hand the Clay yields not nor is pliable and finding it will not be a fit Vessel for Honour he makes a Vessel for Dishonour VI. God may do what he will with a rebellious People that are as a Lump of Pollution in his hands as the House of Israel was If he forms and fashions any of them to be Vessels of Mercy 't is infinite Grace if he makes some of them through his Long-sufferance and for their abominable Sins Vessels of Destruction he is just VII God takes great care of those Pots or Vessels he hath made nay twice made or formed for himself He gives a Charge concerning them and rebukes Kings for their sakes saying Touch not mine Anointed and do my Prophets no harm The Devil and wicked Men shall one day go to wrack for that Violence offered to those curious Vessels that God hath prepared to Glory But he that troubles you shall bear his Judgment whosoever he be Metaphor I. A Potter hath not his Skill in making Vessels from himself but is taught by some other Man II. A Potter many times wants Skill in framing of some curious Vessels and not only so but Care and by this means the Vessel is marred and spoiled in his hand III. A Potter makes not all the Vessels which are upon the Wheel for his own Use and Profit but for the Use of others IV. A Potter cannot make Vessels unless he hath Clay or Matter to make them with or to work upon V. A Potter makes Vessels that are very defective as they first come off the Wheel Disparity I. GOd hath his Wisdom of and from Himself II. God is infinite in Wisdom loveth all things he goes about and his Care is accordingly a God that is never unmindful of the Work of his Hands so that if any Vessel is broke the Fault is not in him but either in themselves or some cursed Enemy III. God made all things for himself even the Wicked for the Day of Wrath. IV. God first made the Clay he created the Dust of the Earth and then out of it made or framed Man V. God never made or framed any Vessel but as it came out of his Hand it was well done without Fault or Blemish And God saw all the Work of his Hands and behold it was very good Application 1. IS God the Potter and Man the Clay This may teach Men to lie low before the God of Heaven and Earth what is the Clay in the Potter's hand 2. We may infer from hence that Man is not made for himself but for some particular Use. 3. And since the Glory of God was the principal Thing he designed in making and forming of us let us see we do not rise up against him in a sinful way to his Dishonour 4. You may know from hence how frail and brittle Man is sooner broken than a Potter's Vessel See more under the Metaphor of Vessel God to the VVicked is a Consuming Fire Heb. 12.29 For our God is a Consuming Fire WE meet with many Metaphors in the Sacred Scriptures which set forth the Terribleness of an angry God to impenitent Sinners but none more dismal nor terrible than this For our God is a consuming Fire Observ. The Great God is not only in Scripture-Phrases compared to Fire but he is compared with respect to wicked Men to a devouring or consuming Fire Amongst the Metaphors taken from Elementary Things we find that God is called Fire yea a consuming Fire Deut. 4.24 9.3
Deliverance will soon follow the Church Vse IT shews the great Affection and Love of God to his People the Truth and Certainty of their Deliverance and the utter Confusion and Downfall of their Enemies God a Shield Psal. 84.11 The Lord God is a Sun and a Shield Psal. 18.2 The Lord is my Shield THis Term Shield is Metaphorically attributed to Princes and great Men Psal. 17.10 Hos. 4.18 because they protect and defend their Subjects or Dependents from Injustice and Violence as a Shield does the Body from Blows For this reason God is called a Shield because he protects and secures his People from the Attempts of Spiritual Adversaries as well as Temporal Metaphor I. A Shield or Buckler is for Defence and Safeguard of the Body in time of Battel II. A Shield or Buckler is not only to defend and preserve one Part of the Body but every Part and not the Body only but the whole Armor also that a Man hath Hence it was made very large and for its largeness called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gate or Door denoting that which is large and broad enough to hide or cover the whole Body and shelter it from Harm III. A Shield is used to keep that part of the Body that is struck at by the Enemy 't is a moveable Piece of Armour that a skilful Hand can turn this way or that way to take the Blow or Arrow according as he sees 't is directed against him Parallel I. GOD is the Defence and Safeguard of his Saints in all their Spiritual War and Conflicts with the Enemies of their Souls II. God defends every part of the Soul he preserves our Judgments from Corruption our Wills from growing stubborn and rebellious our Affections from being misled and ensnared with worldly Objects our Consciences from Defilement and so the whole Soul from the Venom and Poyson of Sin and Satan and not only so but he preserves and keeps our Graces from Decays and Witherings Thou Lord wilt bless the Righteous with Favour thou wilt compass him about as with a Shield III. God keeps off the Blows and fiery Darts of the Devil from wounding that Part or Grace of the Soul which is in the greatest Danger Sometimes Satan strikes at the Faith of a Christian God presently appears by his Word and Spirit for the strengthning of that Sometimes the Grace of Love is struck at God then presents immediatly Divine Objects before the Soul and shews it more and more the Baseness Deformity and Emptiness of this World and thereby increases and preserves the Love of the Soul to Himself and to Jesus Christ. Again the Will is aimed at some Temptations are laid to catch that Some Commands of God cannot be obeyed without much Self-denial because they cross us in that which our own Wills are naturally carried out very strongly to desire so that we must deny our Wills before we can do the Will of God A Temptation comes very forcibly when it runs with the Tide of our own Wills when 't is to save our Estates Children or Lives from the Danger of Enemies What saith the Devil wilt thou serve God when he thwarts thee in every thing that thou takest delight in If thou lovest any one thing more than another presently he must have it from thee No Lamb in all the Flock will serve for a Sacrifice but Isaac Abraham's only Child must be offered up No Place will content God that Abraham should serve him in but where he must live in Banishment from his Father's House and all his dear Relations Wilt thou saith Satan stoop to these low and contemptible Ordinances be a Companion to these base despised and persecuted People What follow God and yield to such hard Terms as these be Now God directs himself strait-way by his Word and Spirit to preserve the Soul from this terrible Arrow shewing what reason there is that his VVill should be done rather than ours and that we shall lose nothing by suffering for his sake and so makes the Soul willing to yield to all his Pleasure as Abraham did And this indeed of God's being a Shield unto him was the Motive that induced him not to fear After these things the Word of God came unto Abraham in a Vision saying Fear not Abraham I am thy Shield as much as if he should say I will defend and save thee from all the Darts and Arrows of thine Enemies By this Shield every Faculty of the Soul and Grace of the Spirit is preserved Metaphor I. A Shield is a Defence or Safeguard for the Body II. A Shield or Buckler cannot defend every Part of the Body at once III. A Shield may be beaten out of a Man's hand and be rendred wholly unserviceable to a Man IV. A Shield can however preserve from Temporal Enemies only Disparity I. GOD is a Defence and Shield for Soul and Body both II. God is a Buckler that saves and defends every Part and Faculty of the Soul at one and the same time he is an universal Cover III. God is a Shield that can never be rendred useless or unserviceable to a Christian that keeps close to God IV. God is a Shield or Defence that preserves from the Power and cruel Assaults and Temptations of the Devil Inferences 1. IF God be the Saints Shield let them take heed that they never engage their Enemies without God 2. This may greatly encourage the Godly in their Spiritual Warfare they have a sure Shield and Buckler that will never fail them 3. Moreover it may direct them to the right use of their Shield 't is a great part of Wisdom to know how to defend our selves by our Shield from Satan's Assaults and the Temptations of this evil World God a VVall of Fire Zech. 2.5 Thus saith the Lord I will be unto her a Wall of Fire round about I Will be unto her that is unto Jerusalem or the Church of God a Wall of Fire This Metaphor is taken from those Fires that People make round themselves when they are cast into a howling Wilderness to secure themselves from fierce and devouring Beasts and they being within the said Circle or Wall of Fire no wild Beast dares approach them c. The Speech is a Metaphor and the Epithete of Fire is added to denote that God is the Defender of his Church and a terrible Avenger that will consume its Enemies as Fire does any combustible Materials c. Metaphor I. A Wall of Fire is made for Defence and Security from Adversaries that are cruel brutish and merciless as Lions Bears Dragons c. II. A Wall of Fire is a Defence and Security to People that live in a Wilderness where they are in danger of wild Beasts it abounding with such devouring and ravenous Creatures III. A Wall of Fire is for Defence and Security when there is no other Security to be had IV. A Wall of Fire is both for Offence
Books shall be opened and the Dead shall be judged out of those things which are written in the Books XXIII God never judges alone The Son is with him the holy Spirit is with him the Angels and whole Court of Heaven do acquiesce in the Judgments that he executes XXIV God when he peremptorily pronounces Judgment without reserve it stands and must abide If he say Pharaoh and his Host shall be seen no more for ever Babylon the Glory of the Chaldean Kingdom shall be overthrown Israel shall be removed the Land shall be forsaken of both her Kings If he publish the Decree there is no changing his Determinations his Judgment is like the Laws of the Medes and Persians Abraham cannot save Sodom nor Noah Daniel or Job Judah and Israel but when a Decree of Judgment is gone forth they must die by the Sword For the Mouth of the Lord hath spoken it God an Hiding-Place Psal. 32.7 Thou art my Hiding-Place thou shalt preserve me from Trouble Psal. 119.114 Thou art my Hiding-Place c. SEcret Place as Mr. Ainsworth renders it a Phrase alluding to some Den Cave or secret Chamber where Men have found and may find Safety in Times of Danger according to what is said Isa. 26.20 Come my People enter thou into thy Chambers and shut thy Doors about thee hide thy self as it were for a little moment The Saints of old hid themselves in Dens in Caves Mountains and Wildernesses from the Rage of Men Heb. 11.38 were sometimes sheltered by the Providence of God when there was a general Combination against them therefore called God's hidden Ones Psal. 83.3 because covered by him when Edom the Ishmaelites Moab and the Hagarens Gebal Ammon and Amalek the Philistines with the Inhabitants of Tyre took crafty Counsel and consulted Mischief against them And in as much as Hiding-Place is a borrowed Speech from a Rock Mountain Cave or Den secret Chamber or Place of Shelter we may consider the Conveniency of the Metaphor and bring in a Parallel from God Metaphor I. AN Hiding-Place is usually a strong Place Men will not adventure themselves in it or think themselves safe without some considerable Strength II. An Hiding-Place is an invisible and obscure Place not known to every Body a Place that Enemies have much ado to find III. An Hiding-Place is a Covering or Shelter from many Evils from the scorching Heat of the Sun the blustering Storms of Wind and Hail IV. An Hiding-Place frees from Fear and much abates the Hurries and Discomposures of the Mind because Men do imagin themselves safe when they have taken Sanctuary in some secret Rock or Cave V. An Hiding-Place doth disappoint the Enemies who please themselves in the thoughts of preying upon the Righteous as Pharaoh said of Israel My Lust shall be satisfied The Enemies of David cry Let us persecute his Soul and take it Aha! thus would we have it Parallel I. GOD the good Man's Hiding-Place is a strong God as a Rock in time of Need nay as the Shelter of a great Rock as the Security of many Rocks His Place of Defence shall be the Munition of Rocks He is as a Place built on purpose for Safety The Name of the Lord is a strong Tower the Righteous run into it and are safe He is hence said to be the Almighty the Lord strong and mighty a strong Rock Psal. 31.2 Strong Habitation Psal. 71.3 Strong Refuge v. 7. Strong Lord Psal. 89.8 Mighty in Power Isa. 40.26 II. God is an invisible Being in respect of his Essence No Man hath seen God at any time No Man hath beheld his Form or seen his Shape He is the invisible God c. He is invisible also as he is his Peoples Hiding-Place Pharaoh saw not the Covering Israel had when he said I will pursue I will overtake my Hand shall destroy The Enemies of David saw not the Cave the Rock his Hiding-Place when they said There is no help for him in his God Haman was unacquainted with this Covering when he designed Destruction to all Israel The Wicked plot against the Just because they know not where their Safety is In the Lord our God is the Salvation of Israel III. God is no less a Covering to his People than the best of Hiding-Places have been or are unto any People He secures from the Hurt of Persecution when Men rage and rise up against them He secures from Satan's Temptations as well when he appears like a Serpent as when he acts like a Lion or great red Dragon So that not only David and the Old-Testament Church could say Had not the Lord been on our side when Men rose up against us we had been swallowed up quick He breaks the Head of Leviathan and gives it for Meat to the People inhabiting the Wilderness But even the Church now may say He that is our God is a sure Hiding-Place a God of Salvation IV. This Advantage is most eminently enjoyed by the Godly who have made God their Sanctuary and Hiding-Place they are freed from the Fear that wicked Men are surprised with their Hurries and Discomposures are much abated As 't is said of Moses He feared not the Wrath of the King And David saith At what time I am afraid I will put my Trust in thee I will discharge my self of Fears and Discomposures and account my self safe in God my Sanctuary and Hiding-Place I will not fear what Man can do unto me tho Ten Thousand compass me about In the Name of the Lord there is strong Confidence not Fear when evil Tidings come Psal. 112.7 V. God hath throughout all Ages as the Hiding-Place of his People disappointed their Enemies and secured than from being a Prey to their Teeth He saved Israel when Pharaoh pursued them He saved David when Saul hunted him like a Partridg upon the Mountains He destroyed the Host of the Philistins and Assyrians when their Expectations were very high He frustrateth the Tokens of Liars and makes Diviners mad by catching the Wise in their own Craftiness In the things wherein they deal proudly he is above them For Disparities see Rock and Strong-Tower Inferences I. IF God be an Hiding-Place then let all Godly Men flie to him in Times of Trouble and Danger by Faith and Prayer Thus David Deliver me O Lord from mine Enemies I flie unto thee to hide me There is Reason for it for good Men cannot be secure without him 1. Because weak themselves 2. Are pursued and hunted after by potent and subtile Enemies II. Let them that have taken God for their Hiding-Place abide in him for in him there is Safety and no where else 'T is vain to trust in Men or put confidence in Princes to look for Safety from the Hills or Multitude of Mountains For in the Lord alone is the Salvation of Israel THE Second HEAD OF Metaphors Allegories Similes Types and other borrowed Terms RESPECTING The Lord Iesus Christ The
Flesh as he is now in his Members No sooner was News brought of his Birth but Herod that Fox pursued him Blood-hound like to take away his blessed Life many Dogs were I may say always at his Heels hunting him from one place to another He was seldom quiet or had rest whilst on Earth such was the Rage of the Devil against him that old malicious Hunter IX Jesus Christ saith Mr. Ainsworth is ready to help his Church he is like an Hart for Swiftness Some of the common Epithets expressing the Qualities of this Creature are amongst the rest these nimble agile or winged as if he did rather flie than run now for agility and swiftness none like Christ he is said to come leaping over the Mountains and skipping over the Hills that is over all Impediments that might hinder Good from his People whether it respect their Sins and Unworthiness or the Opposition of the World and their and his Adversaries who are likened to a Mountain Who art thou O great Mountain before Zerubbabel And every Mountain and Hill shall be made low X. So Christ pro sua Ecclesia certamina acria cum Diabolis Morte sustinuit sustained sharp Encounters and Conflicts with the Devils and Sin for his Spouse the Church removing those Mountains that hid his Grace and separated him from her XI Jesus Christ lodges his Children under his own Pavilion he hides them in the secret Place of the Almighty or under the Wings of his Power Love and gracious Protection covering them with the Mantle of his pardoning Mercy But if Believers are stubborn and disobedient kicking like an untamed Heifer the Lord Jesus in a way of Mercy beats them with the Rod lays Afflictions upon them to humble them and bring them to submit to his blessed Pleasure and causing them to be contented with their Condition He teaches his Saints to leap over all Opposition or exercises them to use their Feet from the beginning how to improve their Graces and learn Experiences so that they may escape the Danger of the Hunter and keep clear off the Hounds before pursued And because he would every way secure and save them from Death he acquaints them where their Dens Place or Places of Safety and sure Harbour are Behold there is a Place by me and thou shalt stand upon a Rock I will put thee in a Clift of the Rock and will cover thee with my hand c. XII Jesus Christ when pursued and under the heavy pressure or weight of our Sins saw the great need he had of Help and Succour and therefore 't is said In the days of his Flesh he offered up Prayers with strong Cries and Tears unto him that was able to save him from Death and was heard in that he feared He accepted of Relief from the very Angels who in his Distress shewed their readiness to comfort him XIII There is an unreconcileable Enmity between Jesus Christ and the old Serpent and his Race I will put Enmity between thy Seed and her Seed c. 1. Jesus Christ knows all the Holes and lurking Places of the old venemous and mischievous Serpents and by his Spirit and Breath of his Mouth viz. the Preaching of the Gospel brings them out of the Hearts and Bodies of Men that he may dispossess spoil and destroy them 2. Christ was hard beset with evil Spirits his Enemies were numerous the Devil tempted him many with Serpentine Rage assaulting him grievously annoyed him and at last how did this venemous Off-spring set upon him and torment him in every part of his Body and cast Contempt upon all his Offices and to this day how doth Satan and his Instruments twine about and annoy every Member of his Mystical Body But Christ notwithstanding all their Rage by humbling himself unto Death overcame them all He spoiled Principalities and Powers he made a shew of them openly triumphing over them in it He shall bruise thy Head To this end was the Son of God manifested that he might destroy the Works of the Devil XIV Christus destrâ—â—ens Diabolum verè sensit ardentissimum onus irae Dei in se derivari e. When Christ came to destroy break the Head of or devour the Serpent the Serpent as 't was foretold crush'd or bit his Heel he was sensible that the heavy Wrath of God was upon him insomuch that he sweat as it were great Drops of Blood in the Garden and when he was on the Cross he cried out I thirst and with a bitter Cry ran to the Fountain of all Fulness My God my God why hast thou forsaken me XV. Christus post mortem ubi resurrexit c. Christ being slain or after his Death and Resurrection sitting at the right hand of the Eternal Father retains mighty Efficacy in himself against the old Serpent and all the Venom of Sin A Man that hath on him the Robe of his Righteousness cannot be hurt or devoured by the Devil The Virtue of his Horn of Power is infinite whether respecting the Power of his Grace to help his Church or the Power of his Anger to destroy his Enemies The whole and every part of Christ is excellent against Satan and the Poyson of Sin the Example of his Life his Death Resurrection Intercession his Word Spirit Gospel and Grace powerfully expell it The Virtue of his Blood is admirable it heals all Diseases of the Soul makes Atonement and cleanses us from all Sin Metaphor I. THe Hart is but a weak Creature in comparison of Lions Elephants c. and can't save himself from his Enemies II. The Hart is a very timerous and fearful Creature will run as being affrighted when no danger approaches III. An Hart is as Naturalists tell us an envious Creature is loth to part with that which is good for others when he has cast his Horn he hides it in the Earth so that 't is hard to find it and is unkind to such of its own kind as are wounded IV. The Hart tho he lives long and is famous for length of Life yet dies at last as well as other Creatures Disparity I. JEsus Christ excells all in strength all the mighty Monarchs of the Earth and Powers of Hell and Darkness are nothing in his hand I have laid Help upon one that is mighty II. Jesus Christ is void of all Fear his Courage is beyond the fearless Courage of a Lion flies from no Enemies c. III. Jesus Christ is ready to part with any thing that will do poor Sinners good He left his Kingdom the Bosom of his Father and shed his precious Blood for our sakes He gives all things that are good both for Body and Soul He envies not our Happiness and is exceeding merciful to poor wounded Sinners IV. Jesus Christ tho he once died yet dieth no more Death hath no more Power over him He ever liveth to make Intercession for us Inferences 1. FRom the Enmity
of the Hart to Serpents which our Parallel shews to be true of Christ in a spiritual sence we may infer That the eternal Ruin and final Overthrow of the Devil and his cursed Off-spring is at hand he will tread them down under his Feet shortly 2. Moreover from hence we may infer further Terror to the Enemies Christ's quick and piercing Eye sees all their secret Abominations pries into their Cabals and close Councels and as he sees what Mischief and Violence is hatching by them so he is swift-footed will soon skip over all Mountains and with his direful Vengeance confound them 3. Besides this we may learn from hence what Fools many Men are whilst they pursue after the poor Hart they study not the way to hunt for this spiritual Venison Jesus Christ is worth the Chase who would not hunt for such an Hind 4. Let Saints be comforted Christ has Hind's Feet He will soon get over all Difficulties and deliver them Lastly Let us pray with the Church Make haste my Beloved and be thou like a Roe or a young Hart upon the Mountain of Spices Christ a Door John 10.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Door c. AMongst the many Metaphors that our Blessed Saviour is expressed by in the Holy Scripture certainly this of Door must carry some Emphasis and Signification for Use and Improvement otherwise He that was wiser than Solomon and spake as never Man spake for excellency of Matter and Form would never have likened himself to a Door And therefore whatever may be imagined concerning a Door in point of Excellency and Usefulness in respect of Appointment and Necessity to the Children of Men according to the Scope of the Text that even that by way of Eminency is the Son of God unto Sinners For the better understanding of which we shall distinctly consider the Subject and run the Parallel as followeth Metaphor I. A Door is of the same substance with some part of the House to which it is purposed or intended as an useful Part. II. A Door is fitted by the Power and Wisdom of him who is concern'd to do it for a premised End III. A Door is set a part or assign'd to a proper Place and Service which other parts of a House are not fit for IV. A Door is of necessity who can be without it that is of human Race whose dwelling is with Men V. A Door is as really the Propriety of the Owner of the House as any other part or parts of the House besides VI. A Door lets into possession if Men hire or purchase and take possession the Door is the Entrance thereto VII A Door is under the Command of the Master that owns it 't is he that shuts and opens it at his own pleasure VIII A Door is the place of legal Entrance no Men are allowed by Law to climb up to Windows or break down any part of the Walls for entrance IX A Door is the common Passage for the Family and Strangers for Children and Servants for Friends and Enemies X. A Door is of use to all even to Emperors and Kings as well as meaner Men and Cottagers XI A Door is not only for the convenient Entrance of Men and Women whether of the Family or not but for the bringing in of other things that the Master likes of and requires to be brought in XII By the Door admittance is given to view the inward Excellencies of the House who can see what there is within if they are without the door XIII A Door lets into the best Parts and Privileges of a House into the Dining-Room for Meat into the Cellar for Drink into the Wine-Cellar for Wine into the Wardrobe for Cloaths into the Treasury for Cash into the Closet for Books c. XIV The Door is the Privilege-place for the Poor where they often meet with good Gifts and Refreshments Parallel I. JEsus Christ the Spiritual Door was of the same substance in respect of his human Nature that Men are even like to them in all things Sin only excepted In as much as Children are Partakers of Flesh and Blood he himself took part of the same therefore very often in Scripture called a Man II. Jesus Christ is fitted by the Power and Wisdom of Him who hath laid a most worthy Platform and Contrivance and premiseth all things to his own most wise and admirable Ends. He sent forth his Son made of a Woman A Body hast thou prepared me III. Jesus Christ is sanctified or set apart by God the Father to be a Mediator and Saviour which no other besides himself is fit for Whom the Father hath sanctified or set apart and sent into the World And there is no Name under Heaven given by which Men can be saved but by him IV. Jesus Christ is of such absolute necessity that none can be happy without him that have immortal Souls to save Whoso findeth me findeth Life and shall obtain favour of the Lord. He that hates me loves Death Except ye believe that I am he ye shall abide without viz. die in your Sins V. Jesus Christ is truly and really God's Propriety as the Church and each particular Believer or Member thereof therefore in Scripture is called his own Son All is yours ye are Christ's and Christ is God's VI. Jesus Christ has the Honour and Office of letting all true Believers into the possession of that eternal Inheritance purchased by his own Blood for them 't was he that gave the poor Thief entrance into Heaven Luk. 23.43 VII Jesus Christ is under the Command of God the Father as Man and he receives in and shuts out according to his pleasure acts even so and speaks even so as he receives Commandment from the Father VIII Jesus Christ is the legal way of Entrance whether into the visible Church or into the Kingdom of Heaven Whosoever shall attempt to enter into either of these otherwise than by Christ will be look'd upon as Thieves and Robbers IX Jesus Christ is the common Passage to the Mercy of God to the Privilege of Children to the Fellowship of the Sheep and to eternal Life all are admitted through him No Man comes to the Father but by me X. Jesus Christ is useful to all even to Emperors and Kings to mean Men and Cottagers none of them can by any means deliver his Brother or give to God a Ransom for him c. Riches profit not in the day of Wrath. He is the only Saviour of all Men that are saved neither is their Salvation in any other XI Jesus Christ is not only for the acceptance and entrance of Men and Women to God the Father but for the acceptance of their Works and Services as Prayer Thanks-giving c. Their Services and Performances are accepted in and through the Beloved as well as their Persons Thy Prayers and Alms are come up XII Jesus Christ
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 kâ—â—ss 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
down 't is he that strengthens our Hearts in the day of Trouble and weakens the Hands of our Enemies IX The Name of Christ hath not that fragrant Smell nor appears of that great Worth and Excellency till poured forth in the Ministry of the Word by the Spirit and in his Ordinances that is the way of opening this precious Alabaster Box which like Pipes convey the golden Oil to the Lamps thus Christ manifested the Savour of his Knowledg by the Apostles in several places X The Lord Jesus hath a great plenty of all good and sweet Perfumes and precious things in him and he is free to part with them or communicate of his Fulness unto us Simile I. ALL natural Ointments are of humane Composition they are compounded by Men hence called the Ointment of the Apothecary God created the Materials Man learned the Skil of using them II. Natural Ointments are of great Value but their Worth is known and may be computed Mary's Box of Precious Ointment was valued but at or little more than three hundred Pence III. Natural Ointments will not keep their Vertue the most fragrant of them in the World will tho kept never so closly and carefully in time corrupt and lose its Savour Dead Flies make the Ointment of the Apothecary to send forth a stinking Smell IV. Other Ointment is of a wasting Nature take but one Dram out and there is an Abatement and so by little and little it will diminish and shrink till it comes to nothing V. Other Ointments are only good for the Body one sort pleaseth the sensual part and another makes the Face and Skin of a Man to shine VI. No one kind of natural Ointments hath all excellent Qualities in it some may be of a fragrant Smell but not healing others may be good for healing but not of a fragrant Smell VII A Person may be anointed with precious Ointment and in a little time lose all the Scent and Savour of it VIII The Effects which are wrought by other Ointments are not quick and sudden cannot heal cleanse nor make the Face smooth and beautiful in a moment The Virgins that were to delight the Persian King must be anointed six Months before their Beauty was perfect IX A very small Quantity of other Ointment doth but little Good nor worketh but small Effects whether for healing beautifying or perfuming one Drop will not perfume a whole Room c. Disparity I. BUt this spiritual Ointment was not made by Man the Divinity of Christ is from everlasting not made nor created and his humane Nature was filled with the Spirit he was anointed with the Oil of Gladness above his Fellows that so he might pour forth this sweet and sacred Unction to his Saints II. The Lord Christ is of inestimable Worth and invaluable all the Pearls and Diamonds in the World are not worth the least drop or dram of this good and pretious Ointmenâ—â— those that have it would not part with it for ten Thousands of Rivers of Oil one drop of it infinitely excels all the choicest Ointments in the World III. The duration of this holy Ointment is such that it will never decay Jesus and the Grace of Jesus is incorruptible he is as sweet as Fragrant and of the same Vertue he was in Abrahams and Abels time and so will abide for ever for he is without beginning or end of Days nothing can get into this pretious Ointment to make it unsavoury to a grievous Soul the Cross it self is sweet in him IV. Jesus Christ hath anointed thousands of the Godly in all Ages since the Beginning and yet the Vessel is as full as ever 't is always pouring forth it ever runs yea and that freely too yet the Ointment doth not diminish there is not in him one Dram less than there was at the beginning V. The Spiritual Ointment is for the suppling cleansing and healing of the Soul it causes an internal Beauty and puts a Lustre on the inward Man which God and holy Angels delight in VI. All Excellencies meet together in Christ there is nothing that is of Use Profit Pleasure nor Delight but it is to be found in him yea and that in the highest Degree VII He that is anointed with this Ointment will smell of it as long as he lives there will be some Savour of Jesus Christ remaining though his Lips and Life may not be always alike sweet and fragrant VIII Such are the Effects and powerful Operations of the Lord Jesus Christ this spiritual Ointment that no sooner he touches the blind with his Finger but they see and the Leopards are cleansed at a word of his Mouth as soon as ever one drop of this Ointment is applyed by Faith to the Soul the Effect follows one moment is sufficient for Christ to accomplish his Work tho he doth not always work so speedily IX A very small Quantity of this spiritual Ointment doth wonderful things the least measure of true Grace hath glorious and marvellous Effects as it is spoken of Faith tho it be as small as a grain of Mustard Seed yet c. a little of this Ointment perfumes the whole Soul House and Family of a Saint Application FRom hence you may further take notice of and admire the Excellencies of Jesus Christ in that he is compared to all things that are good pleasant and delightful well may he be call'd wonderful O! how wonderful and pleasant is that precious and good Name that is composed of so many excellent things 2. This should draw our Hearts towards him make us love him and delight in him and long and desire after him His Name being as Ointment poured forth it follows therefore do the Virgins love thee Cant. 1.3 3. This also demonstrates the Excellencies of his Grace 't is the Graces of Christ that make him be compared to Ointment poured forth his sweet Ointments are as one observes his Meekness Patience and Holiness c. 4. The special Graces of Christ as appears from hence are not communicated to all the holy Ointment under the Law was only for consecrated Things and Persons the Elect and holy Priesthood of God only have the Name of Christ like precious Ointment poured out Christ empties himself only to those golden Vessels though common Graces are communicated to all 5. We may from hence infer how unsavory all Wicked Men are in their Persons and Services that have not this good Ointment upon them their Hearts Lives and Prayers and all they do stinks in the Nostrils of the Lord being not perfum'd by Jesus Christ The Sacrifice of the wicked is an Abomination to the Lord. 6. This teacheth us how to keep our Souls sweet Sin the World and the Devil strives to make them lose their savour Therefore pray every day for a drop or two of this Ointment to sweeten your Prayers Meditations and all your holy Dutys and be sure
the only Instrument in the hand of God to save the World from utter Destruction and Ruin and many Thousands of poor Sinners from eternal Torments under the incensed Wrath of an eternal God and is hereby become the everlasting Wonder and Praise of Men and Angels Worthy is the Lamb to receive Power and Riches Wisdom Strength c. Thou wast slain and hast redeemed us to God by thy Blood c. Metaphor I. HUman Embassadors are but weak mortal and unstable Men and many times cannot accomplish the Business they are employed about or otherwise by reason of Unfaithfulness betray the Right and Prerogative of their Sovereign II. Embassadors among Men tho nobly descended yet always are of a lower Rank than the Prince that sends them III. Embassadors among Men are employed to make up National Differences only and appease the Wrath of Men. IV. Embassadors among Men at their first Arrival to treat of Peace appear in much outward Pomp Splendor and worldly Grandure V. Embassadors amongst Men are sometimes very long and tedious when they begin before they can effect the Issue or Product of their Negotiations VI. An Embassador among Men when he hath made up a long and destructive Breach between Kingdoms and Nations and they are at perfect Peace and Friendship yet he cannot keep them always so but in time new Discord ariseth and the Breach is as wide as it was before Disparity I. CHrist is God as well as Man one mighty to save perfect all-wise stable of one mind no ways defective able to accomplish all his Pleasure true to God highly standing for his Honour wills not that he should abate a tittle of his Sovereignty and rather than his Glory should be stained in the least to save Sinners he laid down his own Life and hath offered whatever the Will and Counsel of God was II. Jesus Christ thought it no Robbery to be equal with God hence called God's Fellow and the express Image of the Father's Person and as touching his Divinity not inferior to him III. Jesus Christ was chosen to make up the spiritual Breach between God and Sinners to appease his Wrath and satisfy Divine Justice that he might not only save Mens Bodies but their Souls also not to deliver from natural only but eternal Death IV. The Lord Jesus when he came when he appeared to the World it was in a low mean and contemptible Condition He vailed his Glory and made himself of no Reputation and tho his Retinue was glorious yet invisible to the Men of the World V. Christ did the great Work of his Embassy in a short time By one Offering he hath perfected for ever them that are sanctified he soon removed the Enmity by the Blood of his Cross. VI. This blessed Embassador having made Peace between God and Believers this League and Covenant by means of his Mediation is everlasting this Peace shall not cannot ever be broken 't is well ordered in all these things and sure being confirmed by Blood and the Oath of God For the Mountains shall depart and the Hills be removed but my Kindness shall not depart from thee neither the Covenant of my Peace be removed saith the Lord that hath Mercy upon thee Isa. 54.10 Application I. THis may then really teach us to bless and praise God for the Lord Christ the Messenger of the Covenant or blessed Embassador of Peace between God and us it was the Father that chose and sent him on this Errand and Message II. With what due and great Reverence ought we to receive the Lord Jesus he being the Son of and represents the Magnificent King not only of this World but also of Heaven as in the Scripture-Parable Surely saith he they will reverence my Son III. Accept of the terms of Peace offered to you by Jesus Christ and stubbornly stand out no longer 't is your Wisdom to submit and yield speedily thereunto for fear lest it should be said to you as once to Jerusalem c. If thou even thou hadst known in this thy day the things that belong to thy Peace but now they are hid from thine Eyes now 't is too late 1. Consider That the Breach and Enmity that is between God and Man was occasioned by our Sin we first brake League and Friendship with him 2. Consider how unable a Man is to stand and hold out in a War against God Who ever hardned himself against him and prospered Who can stand before his Indignation c. Who knows the Power of thine Anger 3. Consider What a black foul and guilty Soul art thou darest thou strive with thy Maker and joyn in a Confederacy and comply with his Enemy 4. Consider how willing God is to be at Peace with you though the offended Party he first seeks for Peace and Reconciliation 5. Consider how long this blessed Messenger of the Covenant hath waited on you and how often by his Ministers he hath invited and sent to you 6. Consider what gracious Promises he hath made to pardon and forgive all by-past Treasons if you will come in and accept of his good and peaceable Terms 7. Consider what great and irresistible Power there is in his Hands are not the Bowels of his Compassion very tender to ease himself of his Enemies 8. Consider what a sweet thing is it to be at Peace with God it passeth all Understanding 9. Consider now is the day of your Visitation this great Work admits of no delay now is the day of your Salvation O how sad will it be when Christ shall say you having not accepted the free tender of Salvation the things that concern your Peace are now hid from your Eyes 10. Consider Jesus Christ condescended very low you may have Peace on very easy Terms viz. Hear and your Souls shall live i. e. hear faithfully and savingly c. and I will make an everlasting Covenant with you c. But by way of Objection some may say What must we do to have Peace with God Answ. 1. You must fight no more against God neither must you joyn with those that in any wise take up Arms against God nor resist his Word his Spirit nor cast a deaf Ear to the Reproofs of Conscience 2. You must not only break your League with Satan but must also fight against him and rebuke him and so that you may have no more Commerce with him but must always desire Divine Assistance to resist his Temptations though he pretends Love to you in offering worldly Profits Pleasures and Honours yet his grand Design is to damn your Souls 3. Do not any longer hold a Confederacy with Sin no not so much as a secret Friendship with your Delilah your choice and pleasant Sin but put all thy Sins as it were to the Sword Mortify the Deeds of the Body c. If you would have Peace you must deal with your Sins as
other Stars is fixed in its Orb wherein it performs a constant Motion IX The Morning Star gives most Light just before break of Day X. It is the Opinion of some that the Morning Star doth send forth very blessed Influences upon those Bodies that are under its Dominion XI The Morning Star doth chiefly govern pleasant and delightful Plants XII The Morning Star is accounted the master Planet for Moderation said to cause gentle Storms in Winter and moderate Heat in Summer XIII The Morning Star is said to be the cause of Beauty XIV The Morning Star doth most Service in Winter because the greatest part of that Season is Night and Darkness XV. The Morning Star hath an honourable Name it is called the Son of the Morning XVI The morning Star is known to be the Evening Star as well as the Morning Star and in both respects is useful to the World XVII The Morning Star tho it may be obscured by Mists Fogs Clouds and dark Vapors yet nothing can hinder its Course but it constantly keeps its Motion and Circle in the Heavens cannot be prevailed against by any malignant Power whatsoever Thieves and evil Men like not its Appearance yet cannot obstruct its Motion in the Firmament nor stop its Light from shining on the Earth XVIII The Morning Star as it hath those Properties and Excellencies already exprest so lastly it exceeds all other Stars for Brightness and Glory Parallel I. THe Lord Jesus is a very solid Light whose Glory is not like others who have their Intermissions but he abides steady his Glory and Bright-shining is always alike his whole course of Life was as if it had been but one continued Act of Goodness He is the same in the Morning Noon and Night Yesterday to day and for ever Heb. 13.8 II. Jesus Christ he is the Harbinger of the great Joy to all Nations How joyful was that time when the Day-spring from on high did first visit us The People that sat in Darkness saw great Light and to those that dwell in the Vallies of the shadow of Death great Light is risen c. His coming was the fulfilling of God's gracious Promise unto the Fathers and as the blessed manifestation of God's rich Favour and good Will to Man he is also the Fore-runner or the Harbinger of that Dominion that the Just shall have in the Resurrection the morning of the longed-for Day The path of the Just is as a shining Light that shineth more and more to the perfect day Prov. 4.18 The upright shall have Dominion over them in the Morning The Night is far spent the Day is at hand This above all others is the day that the Lord hath made for good Men therein to rejoyce and be glad Psal. 118.24 III. Jesus Christ is not only an Ornament to the Christian Church and Profession far beyond what Moses was to the Jews but even to Heaven it self and the Holy Angels who did not a little rejoyce at his ascending into Heaven God is gone up with a shout the Lord with the sound of a Trumpet sing Praises to our God sing Praises Psal. 47.5 IV. Jesus Christ is a very pleasant Object to Men that are spiritually inlightned therefore it is that they do ardently desire to be near him and with him where he is David tho he had not so clear a sight and prospect of this bright and morning Star as Men have under the Gospel yet that prospect he had made him use this pious Prayer O when shall I come and appear before God! Psal. 42.2 Then shall I be satisfied when I awake with thy Likeness c. Psal. 17.15 I have a desire saith Paul to depart and to be with Christ c. Phil. 1.23 Those that look for him do also cry Come Lord Jesus come quickly V. Jesus Christ is highly esteemed by all that sail Heaven-wards no steering the right Course without him He gives good Assurance to all that follow him they should not abide in Darkness but have the Light of Life The Following of Christ Jesus is the most certain way to avoid the Rocks the Sands and the Hands of all spiritual and temporal Enemies VI. Jesus Christ is really the most excellent and chiefest Light that ever God set in the Church Moses and the Prophets John Baptist and the three Beloved Apostles Peter James and John and Paul who was most eminent were shining Lights and glorious Stars who adorned the Profession of the Holy Gospel but in all things this Bright and Morning Star infinitely surpassed them in Splendor and Brightness VII Jesus Christ is a great Terror not only to wicked Men but wicked Angels to all that love Darkness more than Light they hate him and fear him they consulted against him and more times than once attempted to pluck this Star out of the Firmament that so they might walk in Darkness carry on their black Designs and Deeds without discovery Satan attempted his Destruction from the Pinacle of the Temple sets a Squadron of the black Regiment to resolve upon his Death knowing him to be the Fore-runner of the Day which Thieves and Robbers cannot endure Come let us kill the Heir c. They hate the Light come not to it lest their Deeds should be reproved They led him to the Brow of the Hill that they might cast him down headlong Luk. 4.29 The evil Angels thought he came too soon Why art thou come to torment us before the time VIII Jesus Christ is constant in his Orb or Station he is a Priest for ever a Prophet to guide for ever a King to govern for ever he leaves not his Office as inconstant Men do but makes good his Word as settled in Heaven And lo I am with you always to the end of the World Mat. 28.20 I will never leave thee nor forsake thee or leave thee to a forsaking IX Jesus gave a great Light unto the World by the Ministry of John by the Appearance of himself and by the Ministry of the Apostles and their immediate Successors But the greatest Light is reserved to the flying of the Angel through the midst of Heaven with the everlasting Gospel before the great and notable Day come wherein the whole Earth shall be lightned with his Glory both Jews and Gentiles shall acknowledg the Blessed Messiah Arise and shine for thy Light is come the Glory of the Lord is risen upon thee The Gentiles shall come to thy Light and Kings to the Brightness of thy rising Isa. 60.1 3. The Earth shall be filled with the Knowledg of the Glory of the Lord as the Waters cover the Sea Hab. 214. X. Jesus doth send forth very blessed and sweet Influences upon the Bodies and Souls of Men that are under his gracious Rule and Dominion it is he who sends down the Holy Ghost If I go away I will send you another Comforter the Spirit of Truth c. Joh. 16.7 8. XI Jesus Christ tho all
Judgment to come and he trembles his Conscience smote him but now to quench the Spirit and allay that Heat he might find within he sends away Paul When I have saith he a convenient time I will call for thee 3. Is it not because this Fire of the Word and Spirit is too chargeable and costly for them they like Men grudg that which the Fire consumes or will if it be kept burning The Young-Man in the Gospel was not willing to sell his Possession and part with all for Christ. When Men see they must part with so much to the Minister God having ordained that they who preach the Gospel should live of the Gospel and so much to the Poor Saints and besides all this be exposed to suffer the Prosecution of such and such Penal Laws this great Charge they see already fall upon them and what further they know not may fall upon them by keeping up the Fire of the Word and Spirit the thoughts of which they cannot bear and from hence wickedly go about to quench the Spirit 4. Do not Men quench the Fire or lessen its Burning when it makes the Pot boil over when they fear that all that is in the Pot or Vessel will be lost even so some Men when the Fire of the Word and Spirit is so hot and strong that it is like to boil out a beloved Lust which they have prized for its Profitableness like a Right-hand or for Pleasures like a Right-Eye then they haste to lessen the Fire and like Judas think there needs not be so much waste Now what a vile thing saith one is this to quench the Fire of the Spirit rather than the Scum and Filthiness of Sin should be worked and boiled out thereby See how God threatens such Ezek. 24.6 Wo to the Pot whose Scum is therein and whose Scum is not gone out of it therefore saith God Verse 11. Set it emptey upon the Coals that the Brass of it may be hot and may burn and that the Filthiness of it may be molten in it that the Scum of it may be consumed She hath wearied her self with Lies her Scum shall be in the Fire In thy Filthiness is Lewdness Her Obstinacy was such that tho God had made use of means to purge her she refused to be purged And therefore God pronounced that dreadful Threatning against her Thou shalt not be purged from thy Filthiness any more Some are not willing to part with their Sins they would keep the poisonous Liquor and Scum in the Vessel and for this the Vessel and Scum must be burned together and shall never be parted 5. Do not Men quench the Fire and put out their Candle when 't is like to expose them to danger when Thieves and cursed Enemies are abroad out of fear they keep all close and are not willing any should see Fire-Light nor Candle-Light nor any thing should discover them So out of Fear in time of Common danger some Men quench the Fire of the Word and Spirit the Word like a Candle is thrust under a Bushel or under a Bed and the Motions of the Spirit for a publick Testimony are put out 6. Men quench the Fire saith the same Author when 't is like to set the House on fire so some Professors quench the Spirit when they see what fiery Trials they are like to pass through if they continue in the heat of their Zeal 7. Some Men quench the Fire when they are warm enough without it they warm themselves by the Sparks of their own kindling these saith God shall lie down in sorrow they conclude their own Righteousness and their old Ways and Conversation will be sufficient and so turn with the Dog to his Vomit and with the Sow that was washed to her wallowing in the Mire 8. Some Men let the Fire go out saith he through a multitude of Business their Minds being taken up with other things they forget it So some Men forget the Word Spirit and Religion being like Martha troubled about many things Now what a wicked thing is it from all or any of these Causes to quench the Spirit 10. Consider 'T is by the Spirit thou must mortify the Deeds of the Flesh which thou must do or be damn'd Rom. 8.13 And how canst thou do that when the Spirit is quenched 't is no marvel if Corruptions prevail when the Spirit is put out that should burn them up 11. Consider 'T is by the Spirit and Word which is called the Sword of the Spirit by which you should wrestle and resist all the Temptations of Satan but when the Fire of the Spirit is quenched it puts an Opportunity in Satan's hand to kindle the Fire of Pride Malice and Lust of Concupiscence in thy Heart when the Spirit is quenched and the Sword thrown away what Execution can be done upon this spiritual Enemy 12. Consider 'T is by the help and influence of the Holy Spirit thou must perform all Duties of Religion or they will never be accepted of God and how can that be done when the Spirit is quenched and the Motions and Operations thereof cease If the Word and Spirit be compared to Fire let us bless God for kindling this Fire in our Hearts and Nation and pray that he would be pleased to blow more and more upon it that it may burn up all the Chaff and Dross of our Corruptions and inflame our Souls with a greater degree of Love to God and Zeal to Religion And let us take heed we do not quench the Spirit in others Wicked Men would fain put this Fire quite out what unwearied Attempts have they made from time to time in this and other Nations to extinguish the Light of the Word Ungodly Papists can't indure the heat of this Fire they are not more ready to kindle other Fires to the spoiling and impoverishing of the Kingdom than they are to put out this they will not suffer it to burn in themselves so they as much as in them lies indeavour to quench it in others like those Men whom our Saviour reprehended in the days of his Flesh who would not go into Heaven themselves nor suffer them who would go thither to enter in But in the last place Let them and all other wicked Persons take heed how they quench this divine Fire for if it burn not up their Sins and Corruptions and kindle Grace and Holiness in them they must burn one day in Hell for either this Fire must be suffered to burn in them or they be condemned to eternal Burning for quenching of it The Word of God compared to a Hammer Jer. 23.29 Is not my Word like as a Fire saith the Lord and like a Hammer that breaketh the Rock in pieces IN these Words the Word of God is compared to Fire which we have already spoken of 2. As the Word is compared to Fire so likewise to a Hammer 3. The Heart of a Sinner is compared to a Rock
Souls of the Elect in order to healing and it wounds the Reprobate in order to damning to such it may be called a killing Letter To one we are the Savour of Life unto Life to the other the Savour of Death unto Death VI. The VVord of God hath cut off many a Member of the old Man it will cut off a Right-hand lust of Profit or a Right-eye lust of Pleasure VII So some VVounds that many Sinners receive are such that there is no cure for them viz. such who have sinned the unpardonable Sin There is a Sin unto death VIII He that bears the VVord of the Spirit shews he is a Man that hath great Authority for what he says and that he is a Person for Right and Justice it is that which decides all doubtful Cases c. IX So the VVord of God the Sword of the Spirit is a glorious and victorious VVeapon which will appear If we consider how many it hath struck down dead and sentenced unto eternal Death how many strong Enemies have been slain and subdued by it strong Lusts strong Devils strong and vile Hereticks it is a victorious Sword It is called the Sword of the Spirit 1. Because it is a spiritual Weapon but that is not all 2. Because the Spirit is the Author of it a Weapon it is saith Gurnal which his Hand alone formed and fashioned it came not out of any Creatures Forge Holy Men of God spake as they were moved by the Holy Ghost 3. The Holy Spirit is the only true Interpreter of the Word whence we have that known Passage of Bernard Quo Spiritu factae sunt Scripturae eo Spiritu legi desiderant ipso etiam intelligendae The Scriptures must be read and can be understood by no Spirit but that a lone by whom they were made 4. Because the Spirit only can give the Word its Efficacy and Power in the Soul it is the Office of the Spirit Sigillare animum rerum creditarum Except he lays his weight on the Truths we read and hear to apply them close and as it were cut their very Image in our Minds and Hearts they have no more Impression than a Seal sets upon a Stone or Rock The Spirit will do nothing for Believers without the Word and they can do nothing to purpose without him the Word is the Sword and the Holy Spirit of Christ the Arm that weilds it So that 5. The like use that a Sword is of to a Souldier in War the same is the Word to the Spirit in order to the cutting down and spoiling all his and others Enemies Inferences THis may teach Believers what excellent use the Word is of in all their spiritual Wars with the Devil Sin and all other mortal Enemies of their Souls 2. It may inform us what the great Design of Satan is in seeking so many manner of ways to take away the Word of God from us or in making of it of little or no use to us 3. This justly reprehends the cursed Papists and Church of Rome in respect of their Cruelty to the Souls of Men in disarming them of their Weapons a People disarmed are soon overcome and made a Prey to their Enemies how can we defend our selves when our Sword is taken out of our hands They have some Fig-leaves saith one to hide their shameful Practice they endeavour to perswade Men they do them a Kindness thereby lest they should cut their Fingers with it c. How doth the Apostle condemn speaking in the Church in an unknow Tongue All Men are exhorted to read the Scriptures search the Scriptures but the Pope makes it no less than Death if not Damnation for the Laity to have them in their own Language to read or search fearing lest it should spoil his Trade 4. It reproves them for casting such Contempt upon the Scriptures as if they were insufficient to direct us in the way of Salvation What horrid Blasphemy and Reproach is this saith the same Author to the great God to send his People into the Field and put such a wooden Sword into their hands as is not sufficient to defend themselves or vanquish their Enemies And how much contrary is it to that of the Apostle Timothy who saith It is able to make us wise unto Salvation through Faith in Christ Jesus perfect throughly furnished to all good Works 5. Let us bless God and be truly thankful we have this Weapon left us yet this is in our hands and that all the World may know it hath done great things in our Hearts Let every true Christian and true English-man resolve to dy upon the Spot rather than lose the Word or suffer their Sword to be taken from them 6. Let it also caution all Christians to take heed how they ingage their Enemy without their Sword 7. Labour also to know the right use of it and how and when to offend your Enemy hereby Satan is a cunning Warrier sometimes when thou art tempted to sin may be he will tell thee it is a little one what 's a merry Jest to sport and game to drink and carrouze a little when thou art thus beset draw thy Sword Make no Provision for the Flesh If ye live after the Flesh ye shall dye Put off the former Conversation without Holiness no Man shall see God How shall I do this thing and sin against God 8. Again on the other hand may be he will aggravate thy Sin to drive thee into despair and tell thee by his evil suggestions that there is no Mercy for thee then draw thy Sword again But he that confesseth and forsaketh his Sin shall find Mercy I desire not the Death of him that dyeth All manner of Sin and Blasphemy against the Father and the Son shall be forgiven unto Men c. Such were some of you c. 9. Yield up all your Sins tho never so pleasant and profitable to the Edg of the Sword 10. Prize and highly value the Holy Scriptures the Word of God and say as David once did when he wanted a Sword and it was told him there was none but the Sword of Goliah none like that Satan will it is feared e're long make a diligent search for Arms do as David did hide thy Sword Thy Word have I hid in my Heart that I might not sin against thee Get many Promises ready against thou art beset and shall have need of them The Word of God compared to Leaven Mat. 13.33 Again the Kingdom of Heaven is like unto Leaven which a Woman took and hid in three measures of Meal till the whole was leavened SOme understand by Leaven in this place the VVord of God others Grace the one concludes it is the VVord of Grace the other the Grace of the VVord a third sort understand the Church of God is intended by it The VVord and Grace of God may be compared to Leaven in three or four Considerations Parable
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