Obedience in our Conversion to God be not the effect of his Grace in us he doth not work in us both to will and to do of his own good pleasure 1. The work of Conversion it self and in especial the act of Believing or Faith it self is expresly said to be of God to be wrought in us by him to be freely given unto us from him the Scriptures saith not that God gives us ability or power to believe only Namely such a power as we may make use of if we will or do otherwise but Faith and Conversion themselves are said to be the work and effect of God But it maybe Objected that every thing which is actually accomplished in potentia before There must therefore be in us a power to Believe before we do so actually The Act of God working Faith in us is a creating work for we are his workmanship created in Christ Jesus And he that is in Christ is a new Creature now the Effects of creating acts are not in potentia any where but in the active Power of God so was the World it self before its actual existence This is termed potentia logica which is no more but a Negation of any Contradiction to existence not potentia physica which includes a disposition unto actual existence Notwithstanding therefore all these preparatory works of the Spirit of God which we allow in this matter there is not by them wrought in the Mind and Wills of men such a next power as they call it as should enable them to believe without further actual grace working Faith it self Wherefore with respect to believing the first act of God is to work in us to will So Phil. 1.13 he worketh in us to will This God worketh in us by that grace which Austin and other Learned men call gratia operans 2. Faith and Repentance 'T is said to be given of God Him hath God exalted to be a Prince and a Saviour to give Repentance unto Israel and remission of sin to you it is given in behalf of Christ not only to believe but to suffer for his sake By Grace ye are saved through faith and that not of your selves it is gift of God Our own ability be it what it will however assisted and excited and Gods gift are contra-distinguished If it be of our selves it is not the gift of God if it be the gift of God it is not of our selves and the manner how God bestows this gift upon us is declared ver 10. For we are his workmanship created in Christ Jesus unto good work And from hence Faith is called the Faith of the operation of God 3. Love that precious prevailing Grace is planted in the Soul by the Spirit causing the Soul with Delight and Complacency to cleave unto God and his wayes the Lord God will Circumcise thine heart to love the Lord Deut. 30.6 Hope maketh not ashamed because the Love of God is shed abroad in our hearts by the holy Ghost Rom. 5.5 The fruit of the spirit is love Gal. 5.22 4. It might be further demonstrated by considering how Conversion with the manner how it is effected is set forth in the holy Scripture The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart c. What is this but the putting off the Body of Sin Col. 2.11 This is the mediate work of the Spirit of God no man ever Circumcised his own heart A new heart also will I give you and a new spirit will I put within you and will take away the stony heart that is that impotency and enmity which is in our hearts unto Conversion 5. The work of grace upon the Soul is called a vivisication we are by nature dead in Sins and Trespasses in our Deliverance from thence we are said to be quickened The Dead shall hear the voice of the son of God and Live being made alive now no such work can be wrought in us but by an Effectual Communication of a Principle of Spiritual Life and nothing else will deliver us Some think to evade the power of this Argument by saying that all these Expressions are metaphorical and arguing from them are but fulsome Metaphors And 't is well if the whole Gospel be not a Metaphor unto them But if there be not an Impotency in us by nature unto all Acts of spiritual Life like that which is in a Dead man unto acts of Life natural if there be not an alike Power of God required unto our deliverance from that Condition and the working in us a Principle of spiritual Obedience as is required unto the Raising of him that is dead they may as well say that the Scripture speaks not truly as that it speaks metaphorically 6. Believers are said to be begotten and born again of the Spirit by which it appears that our Regeneration is not an Act of our own I mean not so our own as by outward helps and assistance to be educed out of the Principles of our nature Of his own will begot he us by the word of truth c. Born again not of corruptible seed but of incorruptible c. Which were born not of blood nor of the will of man but of God This being so it behoveth them who plead for Active Interest of the will of Man in Regeneration to produce some Testimonies of Scripture where it is assigned unto it as the Effect unto its proper Cause where is it said that a man is born again or begotten anew by himself and if it be granted as it must be so unless violence be offered not only to the Scripture but Reason and common sence that whatever be our Duty and Power herein yet these Expressions must denote an Act of God and not ours Regeneration being thus proved to be the glorious working and operation of the holy Ghost we shall now proceed to shew further the nature and excellency of grace as it shines forth in the gospel and is experienced by every sincere Christian. 1. Gospel grace is glorious because when received in Truth it delivers the Soul from Bondage it breaks the bonds For the Soul is not set at liberty by the bare shedding of Christs blood without the application of it by the spirit or infusion of grace into the heart 2. The gospel through the grace of it when received in Truth opens blind Eyes it makes them see that never saw in a spiritual sence before it opens their eyes that were born blind how blind was Saul till the gospel grace shone upon him or rather in him 3. The gospel through the grace of it when received in Truth raises the dead Soul to Life 'T is hereby we come to be quickened the flesh profiteth nothing 't is the Spirit that quickeneth that is the Humane nature without the Divine cannot accomplish Salvation for us nor shall any Soul receive any saving
notorious in wickedness But alass saith the Soul I have made God mine Enemy his Curse and Judgments are denounced against me I may say with Job God pursues me Job 6 4. And hell is ready to receive me whilst I suffer his terrors I am distracted Psal. 88.15 The storm of Gods wrath is over in Christ where God remits the sin he remits the Punishment Go proclaim these words towards the North and say return and I will not cause mine anger to fall upon you for I am merciful saith the Lord and I will not keep anger for ever He retaineth not his Anger for ever because be delighteth in Mercy But alas I am Ignorant of God and of Christ and know not God and he will come in flaming fire to take vengeance on such 2 Thes. 1.7.8 VVo is me God hath promised to teach thee the knowledge of himself and to guide thee in the way thou shouldest go Good and upright is the Lord therefore will he teach sinners in the way Nay and tho' thou art blind see what a gracious promise he makes Isa 42.16 I will bring the blind by a way that they know not I will lead them in paths they have not known I will make darkness light before them and crooked things strait these things will I do unto them and not forsake them But my heart is dead and obdurate you know not the naughtiness of it O I am a filthy Creature I cannot mourn nor melt under the word of God And they shall loath themselves for the evils they have done and not only for what they have done but also for the baseness of their vile stubborn Rebellious and whorish heart as is minded by the same Prophet and see what a Promise God is pleased to make to those polluted and hard-hearted ones A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and will give you a heart of flesh God has promised to pour out the Spirit of Grace and that he will melt thee under the sence of thy Sin and cause thee to mourn in a right manner for thy sin God will not only break thy stony heart but will also take it away O blessed Promise he will take it away because it is good for nought it is not fit to be wrought upon 't is not soft or plyable there is no mending of it it must be new made new cast like a crackt bell before Gods Image can be formed in it or engraven upon it c. Ay but I have been so vile and wicked that I know not what evil things I could do more against God than what I have done So it is said of Juda and Israel Jer. 3.5 Behold thou hast spoken and done evil things as thou couldest yet mind the promise of God to them Return and I will not cause my anger to fall upon you I am merciful saith the Lord only acknowledge thine Iniquity c. ver 12 13. But I cannot think there is Mercy and Pardon for me it cannot enter into my thoughts Let the wicked forsake his way and the ungodly man his thoughts and turn to the Lord and he will have mercy upon him and to our God and he will abundantly pardon for my thoughts are not your thoughts saith the Lord. For as the heavens are higher than the earth so are my thoughts higher than your thoughts c. But saith another soul I have backslidden from God there is therefore no comfort and Salvation for me I will heal thy backslidings and love thee freely Jer. 3.12 14. Hos. 14.4 But this and the other sin and corruption will be too hard for me I shall one day fall by the hand of Saul saith David so may I say in respect of one base sin that wayâ—â— lays me and doth alwayes beset me Soul thou shalt not finally be overcome though thou fall thou shalt rise again what saith God to thee I will subdue your Iniquities Mal. 7.18 19. sin shall not have dominion over you for ye are not under the law but under grace Rom. 6.14 Psal. 67.3 But Satan will be too many and mighty for me he will break my bones and devour me at one time or other But what says God the Promise runs he shall but bruise thy heel not break thy head he has also promised to bruise Satan under thy feet shortly Rom. 16.20 My Grace is sufficient for thee 2 Cor. 12.9 But I have no power to stand I shall fall when Persecution comes I shall not be able to go through fiery Tryals I will give thee power saith the Lord He giveth power to the faint and to them that have no might Fear not worm Jacob and ye men of Israel I will help thee I will uphold thee c. when thou goest through the fire I will be with thee c. If I follow God and his ways my Friends will leave me nay my Father and Mother will forsake me and how shall that loss be made up VVhen my Father and Mother forsaketh me saith David the Lord will take me up I will never leave thee saith God nor forsake thee But what shall I do for a Father I will be a father unto you and ye shall be my Sons and Daughters saith the Lord Almighty Jer. 3.19 2 Cor. 6.18 But I am weak and not able to speak when I am brought before Rulers for Christs sake Take no care it shall be given to you the same hour But notwithstanding all this I am afraid I shall deny the Faith and depart for ever from God I will put my fear in their hearts that they shall not depart from me my sheep hear my voice and I know them and they follow me and I give them eternal Life and they shall never perish neither shall any pluck them out of my hands But strange evils have befallen me All things shall work together for good I am afraid I shall want bread The young lyons want and suffer hunger but they that fear the Lord shall not lack any good thing He will give Grace and Glory and no good thing will he with-hold from them that walk uprightly But those that live Godly are in danger to be undone to follow Christ is the way to loose all say what you will Godliness is profitable unto all things having the promise of the life that now is and of that which is to come 'T is the only way to grow Rich those that loose any thing for Christs sake shall have a hundrd fold in this Life and in the World to come Life Everlasting But I may lose my life if I keep faithful to the Lord Jesus He that loses his life for my sake shall find it
We shall here only speak of the Word as it is compared to a Hammer Simile A Hammer is a fit Instrument to break Rocks and beat Stones in pieces c. II. A Hammer can do nothing of it self without the hand that uses it III. According to the Strength Design and Wisdom of the Work-Man a Hammer doth effect this or that c. IV. A Hammer is not only a fit Instrument to break things in pieces withall but also to drive home Nails c. and to clench and fasten them also Parallel THe Word of God is prepared by the Almighty as a fit means to break in pieces the stony and rocky Hearts of Sinners II. The Word of God cannot of it self break in pieces the Sinner's Heart God must use it by the hand of the Spirit if ever it accomplish that for which he sent it III. So according to the Design Wisdom and Strength the Holy Ghost is pleased to put forth upon the Heart of a Sinner is the nature of the VVork that is effected or accomplished thereby VI. So the Word of God in the hand of the Spirit is very useful to drive home and fasten 1. The Nails of Conviction 2. To drive home and fasten Precepts 3. To drive home and fasten Promises God is the great Master of Assemblies who fastens the Words of the Wise as Goads and Nails given from one Shepherd Inferences EXamine your selves have you experienced the Word to be like a Hammer 1. Have you been broken in pieces by it have you been under Grief and Trouble for your Sins 2. Are you broken off from your Sins 3. Are your Hearts soft 4. Hath the Word and Spirit of God fastened Convictions so upon you that you cannot get free of them Do they abide like a Nail in a sure place Have the Precepts of God in like manner been drove home that you cannot rest till you have submitted to them Have Promises been so fastened as that you do believe and stedfastly apply them to your own Souls II. If you would have the Word of God break your hard and rocky Hearts then 1. Consider the Severity of it touching the Threatnings thereof Gal. 3.10 Mark 16.16 Luk. 13.5 2. Consider what hath been executed upon such who break the Word 1. Adam 2. The old World 3. Korah and his Company Those that broke Moses 's Law dyed without Mercy under two or three Witnesses Heb. 10.28 3. Consider the Truth of the Word Mat. 5.18 Job 36.17 Luk. 21.22 4. The Power and Authority of the Word 5. The Torments of the Damned 6. Read often and consider the Sufferings of Christ. 7. Cry to God that he would be pleased to take the Hammer of the Word into the hand of his Spirit and smite your rocky Hearts See Simile stony and rocky Heart The Word of God the Sword of the Spirit Eph. 6.17 And the Sword of the Spirit which is the Word of God TWO things may be inquired into and in both these respects we shall run the Parallel 1. Why the VVord of God is compared to a Sword 2. VVhy the VVord is called the Sword of the Spirit 1. Some take as Mr. Gurnall observes the Abstract here to be put for the Concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sword of the Spirit for the spiritual Sword as if it were no more but take the spiritual Sword which is the VVord of God according to that of the Apostle 2 Cor. 10.4 The Weapons of our Warfare are not carnal but mighty that is spiritual VVeapons Indeed Satan being a Spirit must be fought with spiritual VVeapons and such is the VVord of God viz. a spiritual Sword but this tho true reacheth not the full sence of the Place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Personaliter for the Person of the Holy Spirit METAPHOR A Sword is a Weapon generally made use of by all Souldiers of every Rank and Quality the Captain as well as the ordinary Souldier hath and ought to have his Sword II. A Sword is a Weapon by which they do not only defend themselves but also do great Execution upon their Enemies III. A Sword is a keen sharp piercing Weapon it will enter into the Body and pierce the very Heart of a Man IV. A Sword is an honourable Weapon and of great Antiquity it hath been in use from the beginning a Weapon that no Enemy hath any just cause to quarrel with V. Some Swords have two Edges they will cut both ways they will cut backwards and forwards as they go in and as they come out VI. A Sword will cut off a Member many a Leg and Arm have been cut off therewith VII Some Wounds of a Sword are so mortal that there is no cure for them VIII A Sword is born oft-times before a Magistrate to signify Authority and Justice He bears not the Sword in vain IX A Sword is a very victorious Weapon it hath done great Execution in the World Joshua made great Slaughter upon the seven Nations of Canaan with the Sword it is said he put all the Souls in several Cities to the Edg of the Sword Parallel THE VVord of God the spiritual Sword every Christian of what Rank or Quality soever maketh use of and cannot ought not to be without it the Captain General fought with this VVeapon himself Ministers as well as every private Christian ought always to be armed herewith II. So the VVord of God is a spiritual VVeapon by which a Christian doth not only defend himself from the danger of Sin and Satan the VVorld c. but by it he offends yea cuts down and overcomes and vanquishes all these and other cruel Enemies of the Soul 1. The VVord is a defensive VVeapon Saith David By the Word of thy Lips I have kept me from the Paths of the Destroyer Vnless thy Law had been my Delight I should have perished in my Affliction 2 Offensive by it our blessed Captain made the Prince of Darkness fly It is written thou shalt not tempt the Lord thy God III. The Word of God is sharper than any Sword If the Spirit uses it it will soon enter into and pierce the Heart of a Sinner as appears by that notable Instance concerning those Jews that put the Lord Jesus to death whilst Peter preached the VVord to them it is said they were pricked in their Hearts IV. The Word of God is an honourable VVeapon our Saviour and all holy Prophets and good Men would never else have made use of it it is also of great Antiquity the Writings of Moses as it is observed by divers were before any humane Records No Devil nor vile Heretick hath any cause to except against it or to quarrel with the Holy Scripture V. The VVord of God is quicK and powerful sharper than any two-edged Sword it hath a twofold Operation at one time as it is used by the Ministers of the Gospel it wounds the
us and renders our Services acceptable to God 10. Wo wo to them that have not Christ their Surety what will Sinners do without a Saviour If ye believe not that I am he ye shall die in your Sins Lastly For Trial. Have you Christ for your Surety examine your selves by these Marks following 1. Did you ever see the Need of Christ's Suretiship Or do you adventure to come to God for more Goods in your own Name In this take heed for your Credit is gone 2. Hath Christ taken you as a Door off the old Hinges Have you seen your Want and Beggary and from hence chosen Christ for your Surety 'T is only the broken Man that seeks to his Friend for Security 3. Is the Law written in your Hearts have you that new Spirit put within you are you changed Ones I will put my Fear in their Hearts c. Do you love the Word of God because of the Purity of it Would you be holy as well as happy 4. Do you lay the Stress of your Salvation upon Jesus Christ Is he the Foundation of your Faith and Hope Have you fled to him for Refuge 5. Is Christ a Pearl of great Price to you To them that believe he is precious If Sin be in thy Sight the greatest of Evils and that which thou loathest above all things and Christ the rarest Jewel in thy Esteem whom thou preferrest before thy chiefest Joy then Peace be unto thee Christ is thy Surety For Caution O let none from the consideration of this glorious Grace shining forth in this great and wonderful Mystery take encouragement to run further into Debt if any should so do let them know that there is nothing can be a greater Evidence against them that they have no Part nor Lot in this Matter Christ a Bridegroom Mat. 25.6 Behold the Bridegroom cometh go you out to meet him John 3.29 He that hath the Bride is the Bridegroom but the Friend of the Bridegroom which standeth and heareth him rejoyceth greatly because of the Bridegroom's Voice This my Joy therefore is fulfilled THis Metaphor of a Bridegroom as it is exceeding useful so it is as comfortable and pleasant a Metaphor as most we meet with in the holy Scriptures A Bridegroom presupposes two things First a Person in a single capacity and as so considered he is a Suitor Secondly a Person in a married Estate and as so considered he is a Head or Husband In both these respects Christ may be considered and is held forth in the Word of God He first acts as a Lover or Suitor to engage the Love and Affections of Sinners to himself and then joins himself in a glorious mystical Marriage-Relation with them and accordingly acts towards the Sons of Men Of which take this following Parallel Metaphor I. A Man that intends or is disposed to marry is not contented or thinketh it not convenient to abide in a single Condition how happy soever he is otherwise in the enjoyment of all outward good things in his Father's House II. An obedient and wise Son takes advice and consults with his Father being fully resolved to change his Condition and enter into a Contract of Love and Marriage-Union and then fixes upon a particular Object III. When a Man hath fixed upon an Object that he intends to espouse unto himself he contrives the way and method of his Proceeding in making known his Mind and to bring about his Design and many times will chuse to send Messengers to treat with the Person about the Business and discover his Affection before he goes himself in Person IV. After this a Lover usually his Heart being enflamed with Love and ardent Affection to the Person tho she be in another Country very far off takes a Journey resolving to give her a Visit and in order thereunto he suits himself in a fit Garb and Cloathing that so he might every way render himself a Person acceptable and meet likely and capable of winning and enjoying of her V. If the Person or Suitor be a Prince and known commonly at his Arrival he is much congratulated and welcomed by the Nobility and Persons of Honour VI. A Lover when he goes to visit a Person he intends to espouse unto himself usually sends his Friend or takes him along with him to signify not only what and who he is but also his Intention and Purpose in coming VII A Man propounds Questions to the Person he loves to discover whether she be preingaged to any other and if he perceives she is entangled through great Folly and in danger to be utterly undone thereby he strives to undeceive her and save her from Ruin VIII A Lover makes Offers of Love unto the Person he has fixed his Eye upon and uses divers Arguments to persuade her to yield or consent unto his Request IX A true Lover respects his intended Bride more than Wealth Beauty c. 'T is not the Portion but the Person his Eye is principally set upon X. Such a Person sues hard uses weighty Arguments to prevail and will not quickly take a Denial XI A faithful Suitor waits long and hath much Patience before he will desist or give over his Suit and yet thinks nothing too much that he suffers or does endure for her sake as appears concerning Jacob who served seven Years for Rachel And they seemed unto him but a few days for the Love he had to her XII One that intends to make a Person his Bride and only Consort expresses great Love his Love is sometimes much more than he can well express 't is very strong as strong as Death many Waters cannot quench it nor can the Floods drown it There is an unsatisfied Desire in the Person until the Object beloved be enjoyed XIII Such an one is greatly concerned and grieved at the Unkindnesses of his Friend and ungrateful Repulses and many times from hence doth withdraw himself and carry it as a Stranger XIV A Suitor nevertheless such is the Nature of his Affection knows not how to give her up he therefore sends Letters thereby further expressing the Ardency of his Desire and how loth he is to take his final Farewel XV. Moreover besides all this he sends faithful Messengers to her as Spokesmen to answer her Objections that so if it be possible he might bring her at last to a compliance who use also many Arguments in order thereunto This Abraham's Servant acted when he went to take a Wife for Isaac XVI A Suitor also sends Love-Tokens to the Person he intends to make his Bride Isaac sent unto Rebekah Ear-rings and Bracelets of Gold XVII A Lover cannot endure Corrivals nor permit that another should have a part or an equal share in the Affection of the Object beloved XVIII Some Lovers have fought great Battels and met with great Opposition from Enemies for the sake of those Persons they have set their Hearts upon XIX A Man will not make a Contract of
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
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
Christ if he sees that a small Fire and easy Afflictions will not refine and purifie the Soul of a Believer adds greater Afflictions puts them into a very hot Fire great Trials according to his own Wisdom and good pleasure of his Will If need be you are in heaviness through manifold Temptations That the trial of your Faith being much more precious than Gold c. Think it not strange concerning the fiery Trial which is to try you as if some strange thing happened unto you VII Jesus Christ by refining his People separates their Dross from them separates Pride Passion Luke-warmness Worldly-mindedness c. and thereby makes Them and their Graces exceeding valuable Tried Faith tried Patience tried Love is highly esteemed 't is far beyond tried Gold This is the fruit of all the taking away of your Sin I will make a Man more precious than Gold even a Man above the Golden Wedg of Ophir And Christ by refining and putting the whole Church into the Furnace separates the Gold the sincere Christians from drossy Hypocrites VIII Christ to refine and throughly purge and purifie his Church and the Hearts of Believers puts them into one Fire one Affliction and then into another hence God speaks of purifying his People seven times for if you will not for these things obey me I will punish you seven times more according to your Sins God hath many Fires IX Christ adds something of another nature other Metal as I may say into his Gold viz. his Church and People that are in the Furnace there is the additament of his Word and Spirit Did not he add these to his People to refine and purifie them they would be long in the Fire before their Dross would be washed and consumed away nay without the Word and Spirit Afflictions could never accomplish nor perfect the Work and make them fit for his use X. Jesus Christ doth not put his Church or any one believing Soul into the Furnace to destroy or any ways to hurt them but purely out of a gracious Design to make them more pure and serviceable unto him Fathers for a few days chasten us after their pleasure but he for our profit that we might be partakers of his Holiness After he hath tried me I shall come forth as Gold He takes much care that nothing be lost none of them receive detriment thereby XI Christ will not suffer his People to remain in the Furnace or under Afflictions any longer than he sees need of it no longer than till all their dross and filth be purged away 'T is but in measure he knows when it is enough and then he soon abates the Fire XII Christ oft-times in refining of his Church wasteth the Wicked who are his Fuel by which he many times purges them In a secret way they hereby come many times to be bruised and smitten the Fire of God's Wrath seizes upon them as in the case of Pharoah whilst they are persecuting his People XIII Christ Jesus by putting his Children into the Furnace of Affliction resolves to burn up waste and destroy all Hypocrites and drossy Professors in a day of fiery Triall they pass away like Smoke But the Wicked shall perish even like Smoke they shall consume as the Smoke vanisheth so shalt thou drive them away XIV The Lord Jesus knows that sincere Souls or faithful Christians will abide the day of his coming when he sits as a Refiner viz. in a day of Distress and Tribulation and though the Church thereby is made less in bulk or quantity the formal and drossy part being many times more than the other yet in quality the Church thereby will shine forth more gloriously and consequently more acceptable unto God XV. Jesus Christ when he hath thorowly refined and purged his Saints they are made choice and golden Vessels the delight of Christ and for the use and ornament of the Church In a great House there are not only Vessels of Gold and Silver c. 2 Tim. 2.20 The precious Sons of Zion comparable to fine Gold how are they esteemed as Earthen Pitchers c. Lam. 4.2 See Vessels METAPHOR I. A Refiner refines but a little Gold at a time comparatively his Furnace is of small Dimension II. When a Refiner hath put Gold into a Crucible to be melted in order to make it pliable and fit to be wrought adds a quantity or allowable proportion of Allay which is of less value as Silver or Copper Disparity I. CHrist many times in one Furnace of Affliction refines almost all the Gold or godly Ones in a whole Kingdom as he dealt with the whole House of Israel II. Christ when he puts his Saints into his Furnace to make them maleable and fit to be wrought by the Hammer of the Word into the Image of God he puts in a measure of the Holy Spirit which is of more worth and value than the Gold it self viz. the Saints for indeed so hard is the Heart notwithstanding the Fire of that Affliction that there is no work can be made of it without the Spirit Inferences I. THis may inform us concerning the purpose and design of Christ respecting fiery Trials which the Godly meet with in this World that Afflictions are not for the hurt or injury of the Church II. It also shews us what Filth and Corruption is in our Hearts what reason have we to bewail our inward Pollution that nothing will purge and cleanse us but Christ's Blood his Word Spirit and Affliction III. Moreover let us learn from hence to cry to God when we are in the Furnace when in the Fire that Christ would apply his Blood Word and Holy Spirit to our Souls for if otherwise all Sufferings and Afflictions will be unprofitable unto us IV. And O that Christians would take heed in days of Liberty and Prosperity to walk humbly and holily before the Lord and beware lest they contract Filth and Pollution upon their own Souls and so provoke Christ to put them into his Furnace If the shaking of the Rod would bring us upon our Knees and reform our Hearts and Lives Christ would not bring slaying and fiery Dispensations upon us V. It may put us all upon the search to see if we are sincere Gold and not Dross for if we are corrupt Matter the Furnace will make a clear Discrimination of it for indeed Every Mans Work shall be tryed so as by or out of the Fire 1 Cor. 3.13 VI. Let all Professors from hence be wakened Christ the Refiner is near and the day of Trial comes on apace but how wilt thou stand when he appears There is an Amazing Dispensation at hand the Church of God shall be throughly purged and made white the drossy Christian e're long shall be consumed and pass away like the Smoak of a Refiners Furnace VII How good is God to take so great Pains with us that he might make us fit
Persons and Things as they are substantial neither is there any thing that is more opposite to Lightness or Vanity than the Work of Grace wrought by the Spirit in the Hearts of Believers VI. But the Wind of the Spirit is always attended with sweet Dews and Showers of Rain being frequently thereunto compared in Scripture VII But whosoever ploweth or soweth in expectation of a blessed Crop must observe the Wind of the Spirit without which his Plowing and Sowing will be altogether unprofitable if not Sin VIII But contrary-wise there is no Work of the Spirit in the Hearts of Men but what is directly contrary thereunto and tends to the mortifying of all Sin and Iniquity whatsoever Inferences WE may infer from hence how hard a thing it is for us to know the Nature of the Work of the Spirit in Regeneration upon another Man's Heart some of its Operations being so secret and invisible 2. Let it teach us to pray to God that he would be pleased to raise this Wind and cause it to blow briskly upon our Souls and Churches And let us be contented with that Wind of the Spirit which God sends to blow upon us whether it be the North Wind of Affliction Adversity and Rebuke or the South Wind of Peace Joy and Prosperity both being absolutely necessary as we would have the one so we cannot be without the other 3. Bless God when you find the Influences of the spiritual Wind upon your own Souls or upon the Souls of others 4. Let it be also a Warning to all true Believers as they would be preserved in their Christian Course and be kept from being tossed to and fro and so from the Danger of Rocks and Sands to take heed in steering their Course by what Wind they sail because there are some Winds of Doctrine that arise from the Sleight of Men and cunning Craftiness whereby they lie in wait to deceive called also divers and strange Doctrines Heb. 13.9 The Holy-Spirit compared to Fire 1 Thess. 5.22 Quench not the Spirit In this Place the Spirit of God in his Gifts and Operations is compared to Fire which is largely opened under the Head of Metaphors that respect the Word to which we refer you The Oil of Gladness Psal. 45.7 Therefore God thy God hath anointed thee with the Oil of Gladness above thy Fellows 1 Joh. 2.20 and 27. But ye have an Vnction from the holy One and ye know all things But the Anointing which ye have received from him abideth in you and ye need not that any Man teach you but as the same Anointing teacheth you all things c. BY a Metaphor called an Anthropopathy Oil or Anointing is attributed to God Psal. 45.7 Heb. 1.9 Cant. 1.3 where the Holy Spirit with his Gifts are understood Which appears by comparing this Place with Isa. 61.1 Acts 10.38 Joh. 3.34 where the Unction of Christ as King and Priest is treated of Hence comes the Derivation of the Name of our Saviour who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnctus anointed Joh. 1.25 and 4.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Eminency Believers in a measure are made Partakers of this Unction who by true Faith adhere to Christ the chief Head METAPHOR OIL is of a softning and mollifying nature a sovereign good for all hard Tumours in the Body The Prophet complains that the Sores of Judah were not mollified with Ointment II. Oil is of an healing nature the Samaritan poured Oil and Wine into the Man's Wounds who fell among Thieves Oil searcheth into the bottom of Wounds III. Oil Pliny saith is contrary to Scorpions and in a wonderful manner expels dangerous Venom and Poison that may accidentally be taken into the Body it secures the Vitals from the penetrating Insinuations thereof which else would seize upon and destroy them IV. Oil will hardly if at all mingle or incorporate with other liquid things 't is observed put it into what you please it will not be kept under but will get uppermost V. Oil warmeth comforteth and refresheth the Body it being anointed and bathed therewith VI. Oil cannot be dried up by the heat of Summer as Water and other liquid things will it will conserve and maintain its being against the scorching heat of the Sun VII Oil according to Pliny cleareth the Eye-sight mightily and disperseth Mists and Clouds that cause Dimness in the same VIII Oil is excellent good to open Obstructions and help them who cannot breath freely IX Oil is fat a and feeding Substance 't is a very nourishing thing 't is thought there is nothing more wholsome to the Body of Man X. Oil eaten with some other things that have some hurtful Quality maketh them very good and nourishing whilst others who eat them without Oil are surfeited thereby XI Oil Naturalists tells us is good against Shakings Tremblings and Convulsions which many are troubled with so that on a sudden sometimes they fall down and foam at Mouth XII Oil was made use of under the Law in cleansing him who had the Plague of the Leprosy The Priest was to put Oil on the top of his Right Ear and upon the Thumb of his Right-hand and the Remnant of it upon his Head XIII Oil is used for Lamps whereby they burn long and give light to them that are in the House the use whereof is very well known to all XIV Oil hath a beautifying Virtue the Virgins that were prepared for the Persian King used Ointments to make them fair for six Months space they used sweet Odours and six Months Oil of Myrth This Oil Naturalists say hath a beautifying Quality and fetcheth Wrinkles out of the Skin David speaks of Oil saying it makes the Face to shine XV. There are some Men that cannot endure Oil they love it not will not be perswaded to put a little into their Mouths they are naturally averse to it XVI The Joynts and Limbs being anointed with some sort of Oil 't will very much strengthen them and make a Man more agile nimble and fit for Motion XVII The Priests Kings and Prophets under the Law were anointed with Oil. Parallel THE Spirit softens a hard Heart asswageth and brings down those obdurate and hard Swellings of Pride and vain Glory which naturally are in the Souls of Men and Women making them willing and pliable to the Will of God II. The Spirit opens the Heart and searcheth into every Corner thereof 't is said to search all things There is no Sin nor secret Corruption but it will find it out and when it hath softned and mollified the Heart and Conscience it doth in a gracious manner heal it III. The Spirit is contrary to Satan that old Serpent and all the cursed and killing Venom and Poison of Sin and doth wonderfully expel and purge it out of the Soul when God is pleased to give a suitable measure thereof it secureth from the Insinuations of Sin and 't will
cause a Man to vomit it up by unfeigned Repentance by which means the Life of the Soul is preserved for if by the Operation of the Spirit Sin is not vomited up Death will certainly follow Except ye repent ye shall all likewise perish Luk. 13.3 For the Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary the one to the other Gal. 5.17 IV. The Spirit of God will never mingle nor become one with the Flesh the Spirit is from above and ever endeavours to be uppermost in what Heart soever it is 't will not be under the command of Sin nor Satan Walk in the Spirit and ye shall not fulfil the Lusts of the Flesh. V. The Spirit wonderfully revives comforteth and infuseth Spiritual Warmth and Heat into the Soul of a Believer when he is anointed with it and indeed nothing else will refresh enliven and warm the inward Man hence 't is compared to Fire and called the Spirit of Life and blessed Comforter VI. the Spirit cannot be dried up by the heat of Persecution nor the scorching beams of Satan's Temptations that will live and abide the same in the Souls of sincere Converts losing none of its gracious Influences and Operations And I will pray the Father and he shall give you another Comforter that shall abide with you for ever Joh. 14.16 See Comforter VII The Spirit cleareth the Eyes of the Understanding 't is call'd Eye-salve and from hence the Apostle prayeth for the Ephesians That the God of our Lord Jesus Christ the Father of Glory would grant them the Spirit of Wisdom and Revelation in the Knowledg of him That the Eyes of their Vnderstanding being enlightned they might know what was the hope of his calling c. Clouds and Mists of Darkness are upon the Eyes of all that have not received the Spirit so that they cannot behold things a far off VIII The Spirit of God is the only Remedy for all Obstructions of the inward Man those that scarce breath or pray at all by receiving a measure of the Spirit breath out freely their desire to Almighty God Likewise the Spirit helpeth our Infirmities for we know not what we should pray for as we ought but the Spirit maketh Intercession c. No Man can say Jesus is Lord but by the Holy Ghost 1 Cor. 12.3 IX The Spirit feeds the Soul yea it makes it fat and well liking nothing nourishes comparable to the Spirit the Word and Ordnances of God are but dry Bread to it this is the chief of those fat things full of Marrow by which God feasts and makes fat the Bones of his Saints X. The Spirit of God being received and lived upon the Abundance of the things of this World that have in them by means of Sin some hurtful and surfeiting Quality are made hereby very good and profitable to Believers but for want of the Spirit 's seasoning and sanctifying they become deadly and destructive to wicked Men their Table Bed and all they enjoy are made Snares to them Take heed to your selves lest at any time your Hearts be over-charged with surfeiting and Drunkenness and the Cares of this World c. Luk. 21.34 XI The Holy Spirit is of exceeding great use against all Tremblings and Convulsions of the Soul in evil Times it frees the Godly from all slavish Fears which shake some Men for want of it out of their Faith Honesty and Religion and it keeps sincere ones stedfast and imovable from being shaken by false Doctrine and lying Spirits which have troubled many with strange Convulsions Shakings and Tremblings in this Nation so that as my Author saith they have even foamed at the Mouth when Quakerism first came up amongst us XII The Holy Spirit is made use of by the Lord Jesus Christ our Heavenly High-Priest in cleansing the Leprosy of Sin he puts it into or upon every Faculty of the Inward Man the Will the Affection the Understanding the Conscience the Head the Hand the Heart the whole Soul is anointed therewith before it is pronounced clean by the Lord. I will put my Spirit within you and you shall be clean from all your Filthiness Now are you clean through the Word that I have spoken to you the Words that I have spoken to you they are the Spirit and the Life XIII The Spirit of God is that spiritual Oil that the Wise Virgins took in their Vessels and in their Lamps by which means they were accepted by the Bridegroom and the Foolish for want of it their Lamps of Profession went out and they not suffered to go into the Wedding-Chamber XIV The Holy Spirit hath an excellent beautifying Quality there is no scar spot nor deformity in the Soul but the Spirit can purge and cleanse it they that are anointed with this Oil shine in the Eyes of God and good Men 't will make a Blackmore white and beautifful fetches out those Wrinkles and foul-Staines and Spots that naturally are in the Souls of Men and Women it takes of Christ's Beauty and puts it upon the Soul and so places a shining Lustre upon the Inward Man Thy Beauty for it was perfect through my Comliness which I had put upon thee c. How glorious and beautiful to be hereby And all that sat in the Councel looking stedfastly on him saw his Face as did Stephen appear if it had been the Face of an Angel Acts 6.15 XV. There are some nay many Men in the World that love not like not the Spirit they are naturally so averse to it that they will not be perswaded to make trial of it they can't believe there is any Sweetness Benefit or Savour in it The Natural Man receiveth not the things of the Spirit of God for they are Foolishness unto him neither can be know them because they are spiritually discern'd 1 Cor. 2.14 XVI The Spirit is good to strengthen the weak and decayed Hands and Knees of a poor Saint and thereby makes the Soul more fit for Motion Godwards lively quick agile and fit for Heavenly Service XVII The Lord Jesus was anointed with the Spirit that Oil of Gladness above his Fellows Moreover every Minister of the Gospel must be anointed therewith or he is not accepted of God METAPHOR OTher Oil is of an earthly Extract and several sorts of it are prepared and made fit for use by the Art and Wisdom of Man being extracted from earthly things II. There is not one sort of Oil that hath all kind of excellent Qualities in it that which may be good to beautify and of a dulciferous Scent may not be medicinable III. Oil will not last long its Virtue is soon gone it quickly decays and becomes unsavoury Disparity THe Spirit is from above and without beginning Flowing from the Throne of God and the Lamb. But the Comforter even the Spirit of Truth which proceedeth from the Father he shall testify of
Spirit your Sin will cleave to you 3. This River is large enough and yet as 't is large 't is free All may come and partake of these Waters none are excepted Whoever will may come and take of the Waters of Life freely 4. This River is near the Streams thereof run by your Doors VI. Moreover from hence let Professors try themselves whether they have been washed and bathed in this River and have tasted of its Waters yea or no. Art thou mollified Is thy Heart made tender Art thou cleansed Is thy Life and Heart made holy Art thou healed of the Sores and Wounds of Sin These Waters have a healing Virtue in them they will heal a wounded Spirit a gauled Conscience they are good to clear the Sight causing one to see far off Are the Eyes of thy Understanding enlightned Dost thou prize the Ordinances of God that convey these Waters of Life unto thy Soul Is the Water of this Râ—â—ver sweet to thy Taste Is this River thy chief Element Dost thou live in the Spirit and walk in the Spirit VII VVhen you remove from one Place to another from one Country to another from one Land to another be sure to plant your selves near the Chanel of this River go not from these VVaters Labour to live near the Ordinances of God and where the VVater of Life is to be had VIII Pray fervently that God would never turn the Course of this River another way VVhat would become of God's Church in England were it not for this Chrystal Stream The Holy-Spirit compared to Water Ezek. 36.25 Then will I sprinkle clean Water upon you c. Joh. 7.38 39. He that believeth on me as the Scripture hath said out of his Belly shall flow Rivers of living Water But this spake he of the Spirit which they that believe on him should receive c. In both these places and divers others the Holy Spirit is compared to Water METAPHOR WAter for its rise is from the Ocean thence it comes and thither it returns II. Water cleanses from Filth and Pollution Cloaths and other things that are defiled are usually washed and made clean in Water It is indeed the Bath of Nature which the God of Nature hath appointed for the cleansing of things or Creatures that are polluted III. Water hath a cooling Virtue it cools the Earth after a vehement hot and parching Season so the sweating Travellor cools himself by washing in Water When the Sun by its scorching Beams hath made a Room hot wash it with Water and 't is brought immediately into a cool Temper IV. Water makes the Earth fruitful 't is of a fructifying nature How barren how unprofitable is it in a great Drought The Grass fadeth withereth and is dried up but when a soaking Shower falls upon it how green and flourishing is it immediately made thereby V. Water softens and mollifies the Earth David speaking of the Earth saith Thou waterest the Ridges thereof and makest it soft with Showers VI. Water hath a healing Virtue in it Some great Wounds have been healed only by washing in Water Some Waters in England are soveraign good to cure many Distempers and Diseases of the Body like the Pool called Bethesda VII Water is so necessary a thing that we cannot live without it many have perished for want of it VIII Water is good to quench ones Thirst to allay the heat of our Stomacks and to satisfy the longing Desire and remove the intolerable Pains that rise from an excess of Drought IX Water is free and cheap easy to come at it doth not cost us much 't is a common Element none are barr'd from it X. Water is necessary to quench Fire when by Treachery of Enemies our Houses have been set on fire over our Heads how serviceable have we found Water to be to quench it Parallel THe Spirit flows from God the Ocean of all Fulness But when the Comforter is come whom I will send unto you from the Father even the Spirit of Truth which proceedeth from the Father he shall testify of me Joh. 15.26 II. The Spirit of God purges and washes the Conscience from the horrid Defilement of Sin I will sprinkle clean Water upon you and ye shall be clean from your Filthiness And such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of our Lord Jesus and by the Spirit of our God The Spirit cleanseth by applying Christ's Blood and by creating clean Dispositions in the Soul See River III. The Spirit hath a cooling Virtue in it The Heart of a Man is subject to great Heats sometimes its sweltered with Temptation Satan by shooting his fiery Darts puts a Believer into violent Heats As the Hart is by the Hunter put in a foaming Sweat and brays after the Water-brook so Satan that Blood-Hound makes the Soul thirst after the Water of Life Sometimes Men are put into great Heats by prevailing and raging Corruptions They are saith the Lord as an Oven heated by the Baker The Spirit cools this Heat partly by subduing the lustings of the Flesh and partly by strengthning the renewed part Jesus Christ opens the Oven of a distempered Heart and by casting the Water of the Spirit upon it brings it into a cooler Temper When Saul was in that hot and raging Heat to shed the Blood of the Saints the Spirit quickly allays his Rage and Fury IV. The Spirit where e're it falls makes the Soul fruitful Men's Hearts naturally are barren and like the parched Heath in the Desert but when this sacred Rain comes down upon them they quickly look green and in a glorious manner fructifie and bring forth the Fruits of Righteousness as appears in the Case of Zacheus no sooner did he receive of this divine Water and Salvation was come to his House but he crys out Half my Goods I give to the Poor V. The Spirit softens the hard and flinty Heart by applying the Blood of Christ. No sooner doth the Water of the Spirit come down upon a stubborn and rocky-hearted Sinner but he is made tender and pliable thereby Lord saith Soul what wilt thou have me do He was soft mollified and melted willing to do what ever the Will and Pleasure of God was VI. The Spirit heals all the Wounds and Diseases of the Soul Lord be merciful unto me and heal my Soul saith David for I have sinned against thee He sent forth his Word and healed them No Soul that ever took down one draught of these Waters but was cured of whatsoever Disease he had It searches to the bottom of every Sore and purges out the Corruption and then by applying the Blood of Christ it heals the Soul of all its Wounds perfectly VII The spirit is of absolute necessity without it we cannot live to God can't live the Life of Faith the Life of Holiness many perish and are utterly lost for
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
10.34 I came not to send Peace but a Sword that is not such peace as that men will rest contended and quiet in Paganism or Irreligion but contend earnestly for the true Religion in their Confessions and Preaching of the Gospel even through Sufferings Persecution and Blood c. A line or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 measuring Rope is put for a Countrey or tract of Land because by it was measured as Amos 7.17 Micah 2.5 Zach. 2.1 For it was a custom to Measure Land by an extended Chord and distribute Inheritances as in Palestine which is done in modern times by a Rod or Perch therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A cord Rope or Line is put for the bounds space or quantity of the portion of Land given Deut. 3.4 All the line of Argob the Kingdom of Og in Bashan The Chaldee sayes all the house or place of the Province c. see Joshua 17.14 Psal. 105.10 11. Zeph. 2.5 c. Sometimes it is also a Metaphor Deut 32.9 For the Lords portion is his People Jacob is the Cord of his Inheritance that is a People peculiar to himself and segregated and divided from the World see Psal. 16.6 the lines are fallen unto me in pleasant places yea I have a Goodly heritage Our Saviour who is here speaking by the Prophet uses this Metaphor to express the Figure or Delineation of the Church c. Hence it is said 2 Cor. 10.15 16. Not boasting of things without our Measure that is of other mens labours but having hope when your Faith is increased that we shall be enlarged by you according to our rule abundantly to preach the Gospel in the Regions beyond you and not to boast in another mans line or Rule of things made ready to our hand where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regula a Rule signifies that space Measured by it as if God had divided the World among the Apostles that they should preach in their particular and respective precincts or allotted places Money is put for Property or Estate purchased by Money Exod. 21.21 for he is his Money that is he purchased or bought him with his Money and is to him as good as Money 3. A Thing or Action is put for the Effect produced by that Thing or Action THis kind of Metonymie is to be found distinctly in Nouns and Verbs of which we are to note that some are referred hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of Analogy in which as I may speak there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connotation or consignification that is when the Thing or Action is not to be understood strictly for the effect but together with its Effect and consequent In Nouns Certain termes which signifie Affection are put for their Effects as 1 John 3.1 Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God The Emphasis is great here as if Jehovah had said that he hath graciously given us his own very Love whilst he adopts us into the priviledge of Sonship By bestowing this blessing he bestows himself and makes himself one with us for he is Love 1 John 4.8 Mercy is put for the Benefit and Commiseration that proceeds from it Gen. 20.13 and 32.13 I am less then the or I am not worthy of the least of thy mercies 2 Chron. 35.16 By the same Trope the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms what they give in Charity to the poor Matth 6.1 Luk. 11.41 Act. 10.2 4. Motum internum significat quo inclinentur homines ad miserendum pauperis Chamier That is It signifies an internal motion by which men are inclined to pitty the poor Anger is put for punishment or vengeance which proceeds from Anger Psal. 79.6 Pour out thy wrath or Anger upon the Heathen c. Micah 7.9 I will bear the Anger or Indignation of the Lord c. Rom. 2.5 But after thy hardness and impenitent heart treasurest up unto thy self Wrath against the day of Wrath c. see Rom. 3.5 and 4.15 and 13.4.5 Eph. 5.6 Anger is put for a Command given in Anger 1 Sam. 28.18 Because thou obey'dst not the voice of the Lord nor executed'st his fierce Wrath or Anger upon Amalek c. Judgment is put for Punishment and Castigation or Correction Exod. 6.6 I will Redeem you Israelites with great Judgments that is great punishments upon Pharaoh Pro. 19.29 Judgments that is punishments are prepared for Scorners c. when I send my sore Judgments upon Jerusalem that is punishments c. see Ezek. 14.21 Rom. 2.3 1 Cor. 11.29 1 Pet. 4.17 It is put for Condemnation Jer. 26.11 John 3.18 19. 2 Pet. 2.3 In 1 Cor. 11.29 It is said he that eateth and drinketh unworthily eateth and drinketh Damnation but in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Judgment Sin with the Synonymous terms is put for the punishment of Sin Gen. 19. 15. The Angels hastned Lot saying arise take thy Wife and thy two Daughters which are here lest thou be consumed in the Iniquity of the City that is in the punishment of the City Psal. 7.16 his sin or mischief shall return upon his own head that is the merited or condigne punishment See Jer. 14.16 Zach. 14.19 With a Verb that signifies to bear or carry it intimates the Guilt and Conviction that preceds punishment which must certainly follow as Exod. 28.43 Lev. 5.1 and 20.20 and 22.9 Numb 14.33 Ezek. 23.35 49. and 18.20 and other places Work is put for its reward Lev. 19.13 the work of him that is hired so the Hebrew shall not abide with thee all night until the morning Jer. 22.13 Rev. 14.13 that they may rest from their Labours and their works follow them Sometimes it is put for the merit of the Work Rom. 11.6 And if by Grace then it is no more of Works otherwise Grace is no more Grace But if it be of Works then it is no more Grace otherwise work is no more work here Grace and Work that is to say merit are opposed to each other Divination or Augury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for the Price and Reward of it Numb 22.7 And The Divinations were in their hands that is as in our Translation the Rewards of Divination which were to be given to Balaam Labour is put for the profit or fruit it produces Deut. 28.33 All thy Labours shall a Nation which thou knowest not eat up Psal 78 46. He gave their labour unto the Locust Psal 105.44 They inherited the labour of the People Psal. 128.2 for thou shalt eat the labour of thine hands Pro. 5 10. Eccl. 2.19 Isa. 45.14 Jer. 3.24 Ezek. 23.29 Hunting is put for Venison got by Hunting Gen. 25. 28. And Isaac loved Esau because he did eat of his Hunting that is his Venison see Gen. 27.3 So much of Nouns there are some Metonymies in Verbs as Verbs of Knowing and such as betoken Affection or
Firr-trees shall be terribly shaken 'T is put for Musical Instruments 2 Sam. 6.5 And David and all the House of Israel played before the Lord on all Firr-wood so the hebrew that is as in our Translation on all instruments made of firr-wood as the following words shew viz. on Harps and on Psalteries and on Timbrels and on Cornets and on Cymbals Brass is put for Fetters or Shackles made of Brass Lam. 3.7 He hath made my Brass heavy that is my chain or fetters whereby my legs are shackled See Judg. 16.21 2 Sam. 3.34 Ezek. 24.11 and 16.36 You may see more Examples Psal. 68.30 2 Sam. 7.2 Jermiah 4.20 Habak 3.7 Gold and Silver are put for things made of them 1 Chron. 29.2 Psal. 115.4 Their Idols are Silver and Gold that is made of Silver and Gold 2. For Money or Currant Coyn Gen. 23.9 16. Gen. 24.22 2 Kings 5.5 1 Chro. 21.22 24. Gen. 20.16 Deut. 22.19 29. Caedar is put for Caedar-work or Tables made of that Wood Zeph. 2.14 Iron is put for an Axe 2 Kings 6.5 For Fetters Psal. 105.18 Corn is put for Bread Lam. 2.12 with Chapt. 4. verse 4. Wood and Stone are put for Vessels made of them Exod. 7.19 Stone is put for an Idol made of Stone Jer. 2.27 3.9 And for a pound weight Deut. 25.13 2 Sam. 14.26 Prov. 11.1 See more examples Esa. 34.11 Zach. 4.10 and 5.8 Gen. 28.18 22. with verse 11. Wood is put for a House made of Wood Jer 21.14 I will kindle a Fire in the Forrest thereof that is in the House of Jehovah In the House of the King and in the Houses of the Nobles which were built of precious materials brought from the Forrest of Lebanon Jer. 22.7 2 Kings 25.9 2 Chron. 36.19 Jer. 52.13 c. CHAP. II. Of a Metonymie of the Effect A Metonymie of the Effect is when the Effect is put for the Efficient Cause which is done three ways as 1. When the Action or the Effect is put for the Author or Person effecting 2. When a thing Effected by an instrument is put for the Instrument or Organical Cause 3. When the Effect is put for the thing or action Effecting 1. The Action or Effect is put for the Author or person Effecting AS Gen. 15.1 I am says Jehovah to Abraham thy exceeding great Reward that is I am a most liberal giver of Reward Deut. 30.20 He is thy Life and length of Days that is he is the Cause of it Gen. 49.18 I have waited for thy Salvation that is the promised Messiah the Author of Salvation as Luke 2.30 Where Simeon says Mine eyes have seen thy Salvation that is Christ. All flesh shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Salvation of God that is a Saviour See Esa. 49.6 c. Psal. 3.3 4. and 106.20 and 27.1 Thou art my Light Salvation Strength c. that is the Author and Cause of them so Psal. 18.2 and 22.20 and 33.20 and 46.2 Jer. 16.19 and 23.6 John 11.25 and 14.6 1 Cor. 1.30 Eph. 2.14 1 John 5.20 And Heb. 5.9 Rom. 15.5 13. 2 Cor. 1.3 Luke 1.50 Luke 11.14 And he viz. Jesus was casting out a Devil and it was Dumb that is he made the man in whom he was dumb or suffered him not to speak and so was the cause of dumbness See Matth. 9.32 33. and Mark 9.17 25. Luke 13.11 It is said Gen. 26.35 That Esaus wives were a grief of mind or as the hebrew says bitterness of Spirit unto Isaac and Rebecca that is the Cause of sadness and trouble of Spirit See Gen. 25.23 Nehem. 12.31 Rom. 13.3 Rulers are not a terror that is a cause of terror to good men 2 Cor. 1.14 we are your rejoycing as ye are ours the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies glorying or boasting that is the cause of your rejoycing or glorying inasmuch as we instructed you in the Gospel which is the way of Salvation and you likewise are our glory inasmuch as we have won you to Christ 1 Thess. 2.19 20. Rom. 5.2 2. When a thing Effected by an Instrument is put for the Instrument or Organical Cause GLory is put for the Tongue Psal. 16.9 My Heart is glad and my glory rejoyceth that is my Tongue because it is the Organ by which God is and ought to be gloryfied sutable to Acts 2.26 Therefore did my heart Rejoyce and my Tongue was glad See Psal. 30.12 13. and 5.7 9. Power is put for the Organ exerting power as Rom. 1.16 The Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God unto Salvation to every one that Beleiveth that is the Gospel is the means or organ by which God exerts or puts forth the power of his Salvation to Beleivers Eph. 1.19 Victory is put for the Instrument of overcoming as 1 John 5.4 This is the victory that overcometh the world even your Faith that is the Instrument of victory Eph. 6.16 Life is put for the means of its preservation Deut. 24.26 No man shall take the nether or the upper Milstone to pledge for he taketh a mans Life or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul to pledge that is the Instruments that are necessary for the preservation of Life Prov. 7.27 Life is put for food or maintenance Luke 15.12 He divided unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Life that is his Estate or as we translate it his living Hesiod lib. 2. calls money the soul of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. When the Effect is put for the Thing or Action Effecting THis Species of a Metonymie is distinctly found in Nouns and Verbs as when the Effect is put for the cause materially as 2 Kings 4.10 There is death in the pot that is deadly poyson which will cause Death So Death is put for great perils and dangers troubles or Calamities which cause Death Exod. 10.17 Rom. 7.24 2 Cor. 1.10 and 11.23 And for the Plague Rev. 6.8 See Prov. 11.23 Jer. 3.24 Shame is put for an Idol Jer. 11.13 Hos. 9.10 The reason of the Name you may see Jer. 48.13 And Moab shall be ashamed of Kemosh as the house of Israel was ashamed of Bethel their confidence See Ezek. 44.18 Hosea 12.1 Ephraim dayly increaseth lies and desolation that is he commits such evils that nothing can be expected but Desolation and Calamity See more Examples Lam. 2.14 1 Cor. 12.6 8. 1 Cor. 14.3 He that Prophecyeth speaketh unto men Edification and Exhortation and Comfort that is an Edifying Exhorting and Comforting speech Sometimes the Effect is put formally for the Cause as Deut. 30.15 I have set before thee this day Life and Good Death and Evil that is I have clearly shewed and lay'd before thee what is the cause and original of each or for what cause and reason either of these was to come upon thee viz. To Love and obey God brings Life and Good but Rebellion Sin and Disobedience brings Death and Evil as the following
verses make evident This is called Jer. 21.8 The way of Life and Death See more Deut. 32.47 Prov. 19.3 and 20.1 Esa. 28.12 This is rest that is the Cause of rest or the way and manner of arriving to it Hosea 4.18 Their drink is sowre or gone that is their cause of recess from God or that which made them backslide as verse 11. Whoredom and Wine and New Wine take away the Heart Which words viz. take away the Heart are Emphatical for they denote that they were as it were wallowing in these Evils when they gave themselves to Whoredom and Drunkenness They saw and knew what was better and approved them but they followed the worse and so the Devil keeps them that are drowned in these Wickednesses as it were Captives 2 Tim. 2.26 for the hebrew word here is used when they speak of such as such as are taken and detained by force Gen. 14.11 12. Josh. 11.19 23 c. Micah 1.5 What is the Transgression of Jacob Is not Samaria And what are the High Places of Judah Are they not Jerusalem That is as Kimchi in lib. Radicum expounds it what was the Cause of the defection of Jacob Was it not the Cities of Samaria c. See Hab. 2.5 John 3.19 And this is the Judgment or Condemnation that is the cause of it John 12.50 And I know that his Commandement is Life Everlasting that is the Cause or Organ by which Everlasting Life is obtained for he speaks of saving knowledge by the Gospel Rom. 7.7 Is the Law sin that is the Cause of sin in or by it self So Rom. 8.6 For to be carnally minded is Death But to be Spiritually minded is Life and Peace that is the cause of Death and the Cause of Life and Peace as verse 10. See Phil. 1.13 Heb. 6.1 and 19. 14. and Rom. 6.23 In Verbs To JOY and REJOYCE are put for to be freed or delivered from Evil and to be or do well which is the Cause of Joy Psal. 70.4 Let all those that seek thee Rejoyce and be glad in thee that is let them be freed from all evil that they may have cause of Joy The Cause and Effect are joyned Psal. 5.11 12 13. To be Ashamed and Confounded signifies a falling into calamities and be exposed to violence which is the Cause of Confusion Psal. 25.1 2. and 3.19 20. and 31.1 2. and 119.115 116 c. To please signifies good behaviour and honest respect which is the cause of complacency as Rom. 15.2 Let every one of us please his Neighbour for good to edification See Erasmus upon the place 1 Cor. 10.33 Hast or Flight is put for Shame and Confusion Esa. 28.16 He that beleiveth shall not make hast that is he shall not be confounded as Rom. 9.33 and 10.11 1 Pet. 2.6 The Effect and Consequence of Confusion is flight or a hasty getting away from the sight of men This also signifies calamities and punishments as limited before See Psal. 74.15 Esa. 28.28 Eccl. 11.1 Job 28.5 Psal. 104. 13 14. Esa. 47.2 and 33.12 Josh. 11.8 and 13.6 CHAP. III. Of a Metonymie of the Subject THIS kind of Metonymie shall be handled under five Heads 1. More generally when the Recipient or receiving Subject is put for the Adjunct 2. More especially when the thing Containing is put for the thing Contained or Place for the thing Placed 3. When the Possessor is put for the thing Possessed 4. When the Occupant Object or Subject is put for that which it is concern'd about 5. When the thing Signed is put for the Sign 1. The Recipient or Receiving Subject is put for the Adjunct THE HEART is put for Wisdom where the Scripture tells us the seat of Wisdom is as Prov. 2.10 and 11.29 and 15.14 and 16.21 Prov. 6.32 Who so committeth Adultery with a Woman lacketh a Heart so the hebrew is that is lacketh Wisdom and Understanding See Prou. 7.7 and 9.4 16. and 10.13 21. In which places by the phrase wanting a Heart is to be understood of an unwise person or a fool by which words the Scripture expresses unbeleiving and Wicked men as Prov. 8.5 O yee simple understand subtilty and ye fools understand an Heart so the hebrew that is wisdom Prov. 15.32 He that heareth reproof possesseth or acquireth an Heart that is as the Chaldee renders it Wisdom See Prov. 28.26 He that trusteth in his own heart is a fool that is he that depends on or confides in his own understanding and prudence or he that is wise in his own Eyes as Esa. 5.21 So Hos. 7.11 and 4.11 The Heart and Reins are put for inward thoughts and affections Psal. 73.20 21. and 51.7 8. Prov. 23.16 God searches the Heart and Reins Psal. 7.9 10. and 26.1 2. Jer. 11.20 and 17.10 and 20.12 This is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Act. 1.24 The knower of Hearts Matth. 20.21 'T is put for the desires of the soul expressed in Prayer as Psal. 62.8 Pour out your heart before him that is the desires of your heart Lam. 2.19 The New or inward man is put for the condition or state of the Converted or regenerate soul. And Old or outward man is opposed to it See Rom. 6.6 Eph. 4. 22.2 Cor. 7.1 Heb. 23.1 2 Cor. 5.17 Rom. 12.2 and 8.2 5. 2 Cor. 4.16 2. The Thing Containing is put for the Thing Contained and Place for thing Placed MOunt Carmel is put for the Trees there Jer. 46.18 As Carmel by Sea that is as the Trees of Mount Carmel are drawn by Sea so shall he lead them Captives So says Rab. Kimhi blessed be thy basket Deut. 28.5 That is the meat or provision in it A Desart is put for the wild Beasts there Psal. 29.8 with Deut. 8.15 A House is put for the Family Children and Domesticks Gen. 7.1 Come thou and all thy House into the Ark. 2 Sam. 7.11 The Lord telleth thee that he will make them an House that is give thee an off-spring or posterity to possesse the Royal Dignity 1 Chron. 10.6 Psal. 49.12 Luke 19.9 c. It is also put for a People or Tribe sprung from any Family as Exod. 2.1 Ezek. 3.1 and 27. 14. c. Islands are put for their Inhabitants and so for the Gentiles which possest all the Islands in the Mediterranean Sea Esa. 41.1 5. Keep silence before me O Islands The Isles saw it and feared c. See Esa. 42.4 The Isles shall wait for his Law Esa. 51.5 The Isles shall wait upon me The Sea is put for Maritine Inhabitants or Sea-men that dwelt near the shore Ezek. 26.17 How art thou destroyed that wast inhabited of the Seas so the hebrew So Esa. 60.5 The abundance of the Sea shall be converted unto thee that is the Gentiles which dwell near the Sea as the following words shew See Hag. 2.7 8. Deut. 33.19 They shall suck the abundance of the Seas that is Goods and Merchandize brought by Sea A Table is put for Meat Psal. 23.4
5. Psal. 78.19 A Mountain for Mountainous places Josh. 13.6 Judges 7.24 c. Mountains and Hills are put for Idols which were Worshipt there Jer. 3.23 Mountains and Vallies for their Inhabitants Micah 1.4 The Mountains shall be Molten under him and the Vallies shall be Cleft that is the Hearts of those that inhabit them shall wax soft See Psal. 68.2 3. and Psal. 97.4 5. They put to flight the Vallies toward the East and toward the West that is such as dwelt in the Vallies 1 Chron. 12.15 The World is put for Mankind John 3.16 and 12.19 2 Cor. 5.19 1 John 2.2 and 5.19 'T is put for the wicked who are the greatest part of mankind John 1.10 and 7.7 and 14.17 and 15.19 and 16.20 23 and 17.9 14. 1 Cor. 11.32 1 John 3.1 and 4.5 and 5.4 5. Hence the Devil is called the Prince of this world John 12.31 and 14.30 and 16.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes of the world Eph. 6.12 The God of this world 2. Cor. 4.4 Which is expounded Eph. 2.2 In time past ye walked according to this world according to the Prince of the Power of the Air the Spirit that Now worketh in the Children of Disobedience The World is put sometimes for those are converted and beleive as Illyricus says alledging John 6.33 The Bread of God is he which cometh down from Heaven and giveth Life unto the world that is to beleivers and John 14.31 But that the world may know that I love the Father c. Yet Glassius thinks that the whole race of mankind is rather to be understood in both places as verse 51. the Bread which I will give is my Flesh which I will give for the life of the World for this giving of Life is not an actual conferring of it by Faith but rather an acquisition or purchase of life for them in which sence Christ is called the light that enlightens every man that cometh into the world In the other text John 14.31 Christ signifies by those words that he was therefore to die that he might deliver mankind from the power of Satan 2. That this Redemption of mankind should by the Word of the Gospel be revealed to the whole World For he says not let me die that I may shew that I love the Father but that the World may know that I love the Father Which knowledge was had when the Gospel was promulgated through the whole World by the Apostles Camerarius in his Notes on John 17.21 That the World may beleive that thou hast sent me says that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world we are to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as shall be saved But Glassius says that it signifies all men universally as John 3.17 For God sent his Son that the world through him might be saved For though all men are not actually saved in regard of their proper contumacy and impenitency yet a spiritual Unity for believers is prayed for and that the World might believe that is that all men should be converted to the true knowledge of the Messiah although very many remain in Unbelief and Wickedness who shall have no share in this Redemption Ships are put for the Men in them Esa. 23.1 Howl ye Ships of Tarshish that is ye Mariners and Merchants c. So verses 10.14 A Nest is put for the Young ones Deut. 32.11 As an Eagle stirreth up her Nest that is the Young Eagles as is clearly shew'd in the following words Ophir A Country in India abounding with Gold is put for Gold brought from thence Job 22.24 Then shalt thou lay up Gold as Dust and Ophir as the Stones of the Brooks that is Gold brought from Ophir Abundance of Gold is denoted by the whole phrase and Metaphorically great felicity A Cup is put for the Wine or Liquor in it Jer. 49.12 Ezek. 23.32 1 Cor. 10.21 Yee cannot drink the Cup of the Lord and the Cup of Devils Luke 22.17 It is said in the last Paschal Supper And he took the Cup and gave thanks and said take this and divide it amongst your selves that is the Wine not the Cup for verse 18 he says I will not drink of the fruit of the Vine untill the Kingdom of God shall Come So Luke 22.20 We have the same Metonymie about the Eucharistical Cup of the Lords Supper and 1 Cor. 11.25 26 27. Of this Cup Christ says that 't is the New Testament in his Blood but the containing vessel cannot be understood but the thing contained viz. The Wine which is Sacramentally the Blood of Christ Matth. 26.28 Mark 14.24 See more 1 Cor. 10.16 21. 1 Cor. 11.26 27. Matth. 26 27. Mark 14.23 1 Cor. 11.28 The Names of Countries is frequently put for their Inhabitants as Egypt for Egyptians Gen. 17.15 Ps. 105.38 Ethiopia for Ethiopians Ps. 68.31 32 Sheba for Sabeans Job 1.15 and 6.19 See Esa. 43.3 4. Judea and the adjacent Countries about Jordan are put for their Inhabitants Matt. 3.5 Macedonia and Achaia for Christians living there Rom. 11.26 The Land of Egypt is put for spoils brought from thence Jer. 43.12 The Grave is put for the Dead that are buried in it as Esa. 38.18 The Grave cannot praise thee Death cannot celebrate thee that is they that are Dead and Buried the reason follows They that go down into the Pit cannot hope for thy Truth ver 19. The Living the Living he shall praise thee See Psal. 6.6 Psal. 115.117 The Earth is put for the Inhabitants of the Earth Gen. 6.11 The Earth was also corrupt before God and the Earth was filled with violence which is expounded in the next verse for all flesh had corrupted his way upon the Earth So Gen. 11.1 and 18.25 and 19.31 and 14.30 1 Sam. 14.29 2 Sam. 15.23 Prov. 28.2 Esa. 24.20 Matth. 5.13 The Ends of the Earth are put for the Inhabitants of the extreamest parts thereof Psal. 22.27 28. Psal. 67.8 A Theatre the place where Plays and Shews are seen is put for the sight it self 1 Cor. 4.9 Where the Apostle Paul Metaphorically says of himself For we are made a Theatre so the Greek unto the World and to Angels and to Men As if he had said we are derided hated and abused by the World and that not in a corner but as if the whole Earth were gathered together in one Theatre to satiate and please themselves with beholding our miseries A City is put for Citizens Jer. 4.29 The whole City shall flee Shall go into Thickets and clime upon the Rocks So Esa. 14.31 Jer. 26.2 c. Jerusalem Chorazin Bethsaida Capernaum are put for their Inhabitants Matth. 3.5 Mark 1.5 Matth. 23.37 and 11.21 23. Act. 18.25 Jud. 5.7.11 c. To this by Analogy may be referred these that follow Heaven is put for God who is said to dwell in the Heavens and there manifests his Glory and Majesty to Angels and glorified Spirits Psal. 73.9 They set their Mouth against the Heavens and their Tongue walketh
through the Earth that is they licentiously vent their blasphemies against God and contumelious words against Mankind See more Examples in Dan. 4.23 with verse 22. and 29. 1 King 8.32 Matth. 21.25 The Baptism of John whence is it from Heaven or of Men that is from God or men So Luke 20.4 Luke 15.18 Father I have sinned against Heaven that is against God The Heart is put for the Soul which is radically in the Heart as its proper seat Psal. 24.3 4. and 84.3 1 Pet. 3.4 Heb. 13.9 c. The Belly is put for the Heart which viz. heart is likewise put for the Soul and its acts and cogitations Job 15.35 Prov. 18.8 and 20.27 and 26.22 and 22.18 Hab. 3.16 John 7.38 3. The Possessor is put for the thing possessed GEN. 15.3 Behold the Son of mine house inherits me that is my Goods and Estate Deut. 9 1. To possesse Nations greater and mightier then thy self that is the Countries of the Gentiles for the People themselves were not to be possessed but cut off by the Command of God as verse 2 3. See 2 Sam. 8.2 Psal. 79.7 For they have devoured Jacob that is his Riches and Goods The Prince is put for his Jurisdiction Matth. 2.7 And thou Bethlehem in the Land of Juda art not the least among the Princes of Juda that is the Principalities or Prefectures of Juda who were distinguished by thousands as 1 Sam. 10.19 The Name of God is put for Oblations offered to him as Josh. 13.33 The Lord God of Israel was their Inheritance viz. the Levites which is expounded verse 14. Only unto the Tribe of Levi he gave no Inheritance the Sacrifices of the Lord God of Israel made by fire are their Inheritance c. and Josh. 18.7 The Priesthood of the Lord is their the Levites Inheritance Deut. 10.9 The Lord is his Inheritance c. See Ezek. 44.28 Christ is put for the Church or believers who are his peculiar People Tit. 2.14 1 Pet. 2.9 Matth. 25.35 For I was an hungred and ye gave me meat c. says Christ and verse 40. It is thus expounded In as much as ye have done it unto one of the least of thâ—â—se my Brethren ye have done it unto me Acts 9.4 5. Saul Saul why persâ—â—cutest thou me I am Jesus whom thou persecutest whereas verse 1 2. It is said that Saul persecuted the Disciples of Christ. So 1 Cor. 12.12 So also is Christ that is his Church hath many Members and many Believers do constitute one Body of Christ or one Church for it follows v. 13. For by one Spirit are we all baptized into one Body Christ therefore is put for his Mystical Body or which is the same thing that which properly belongs to a body is attributed to Christ because of his Mystical Union with Believers For the same Reason the Afflictions of Christ are called the Afflictions of the Saints Col. 1.24 Upon which place Lyranus says thus The Passions or sufferings of Christ are twofold one he endured in his own proper Body as Hunger Thirst yea even Death and in this sence there was nothing to be filled up The other he suffers in his Members who are Believers when they are persecuted afflicted and oppressed for his sake And this is the meaning of the Apostle here when he says who Now rejoyce in my sufferings for you and fill up that which is behind of the Afflictions of Christ in my Flesh for his Bodies sake which is the Church 4. The Object is put for That which it is Conversant about CHrist Jesus is put for his Doctrine 2 Cor. 11.4 For if he that cometh Preacheth another Jesus whom we have not preached that is another better Doctrine of Christ which he calls another Gospel c. Eph. 4.20 But ye have not so learned Christ If so be that ye have heard him and have been taught by him as the Truth is in Jesus c. This is to be understood of the Doctrine of Christ. God is put for Worship appointed for his Honour as Exod. 32.1 And they that is the Israelites said unto him viz. Aaron up make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods that is as Brentius Gerhard and others expound it Institue nobis publica sacra c. Institute some publique form of Worship for us or some visible sign of Gods presence as afterwards was the Tabernacle the Ark and Mercy Seat Exod. 40.34 35. Numb 7.84 possibly some such thing as they had seen in Egypt for now they were turned in their Hearts to Egypt Acts 7.39 40. Glory and Strength are put for the Praise and Celebration of Glory and Strength as Psal. 69.1 Give unto the Lord Glory and Strentgh that is give him the Praise of his Glory and Strength See Psal. 8.2 Out of the Mouths of Babes and Sucklings hast thou ordained Strength that is the Praise and Celebration of his Strength and Omnipotency as it is expounded Matth. 21.16 So Psalm 96. 6 7. verses Sin is put for Sacrifice or Sin-offering Exod. 29.14 The Flesh of the Bullock c. Thou shalt not burn without the Camp it is a sin so the Hebrew that is as our Translation renders it a Sin-offering Hosea 4.8 They Eat up the sin of my People that is the Sacrifice or sin-offering for sin has a threefoâ—â—d acceptation 1. It signifies the Transgression of Gods Law 1 John 3.4 2. Punishment for sin he shall bear his sin Lev. 20.20 and 29. and 24.15 Numb 9.13 and 18. 22. Ezek 23 49. 3. Sacrifice offered for sin Lev. 10.17 Why do you not eat the sin of the holy place for so the words are to be read that is the sin-offering In this sence that text is to be understood 2 Cor. 5.21 Christ was made sin for us that is a sin-offering according to Isa. 53.10 If thou shalt make his Soul Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Translation renders it when thou shalt make his soul an offering for sin explained Eph. 5.2 Christ hath given himself for us an offering and a sacrifice to God for a sweet smelling savour For he is the true propitiatory sacrifice for our sins whom the old Typical oblations adumbrated or shadowed forth That phrase of the Apostle Paul's 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin is borrowed from Esaias upon which D. Franzius thus expresses himself How Christ was made sin may be plainly and perfectly declared from the Beasts allotted for Sacrifices when by imputation of the sins of the People to them they became unclean yea sin and so were slain and sacrificed c. By which words the reason of this Tropical speech whereby Sin is taken for Sacrifice is noted Illyricus says These Sacrifices were so called because the sins of the People with respect to punishment were after a certain manner by Imputation transferred upon them not that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to expiate Cl. Script part
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
for evil c. Lam. 4.16 The Face of the Lord hath divided them c. 2 Thess. 1.9 1 Pet. 3.12 Sometimes the Grace Favour and Mercy of God is exprest by it as Dan. 9.17 Psal. 13.2 Ezek. 39.24 Psal. 31.20 Psal. 17.2 2 Chron. 29.12 Num. 6.25 26. Psal. 4.7 and 31.17 and 67.1 2 3. Psal. 80.4 8 20. 'T is said of men to seek the Face of God that is his Grace and favour by Prayer Psal. 27 8. 2 Chron. 7.14 17. Esa. 18.3 c. God is said to have Eyes by which we are to understand his most exact knowledge Psal. 11.4 His Eyes behold-his eye-lids try the Children of men In the word Eye-brows there is also a Synedoche Job 34.21 For his Eyes are upon the ways of man and he seeth all his goings that is he clearly discerns and understands the ways of man which intimates 1. A present act they are 2. A continued act his Eyes are never off the ways of man 3. An intentive and serious act this denotes not only a bare sight but also that which is operative as being done with most exact scrutiny and disquisition God looks through and discerns men to the utmost he beholds not only the external acts of men but also the soul and Spirit of them Esa. 1.16 Put away the evil of your doings from before mine Eyes that is be ye pure inwardly as well as outwardly for I see through you c. It is said Hos. 13.14 Repentance shall be hid from mine Eyes that is they do not Repent at all therefore will I not respite the sentence but execute it certainly for that which is hid from the Eyes or knowledge of the Omniscient God is not nor can have existence Psal. 110.4 Rom. 11.29 Esa. 65.16 Heb. 4.13 All things are naked and opened unto the Eyes of him with whom we have to do the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred in our Translation opened is very Emphatical for it signifies a dissection quartering or cleaving asunder through the back-bone as they do in Anatomy wherein they are very curious to find out every little Vein or Muscle though never so close so as nothing can be hid The Apostle therefore translates this word to his purpose to signifie that all the secrets of Hearts are so exposed to the notice and view of God as if all were dissected and opened like a meer Anatomy 2. By the Eyes of God may be understood his providential Grace and divine benevolence to men Deut. 11.12 A Land which the Lord thy God careth for or seeketh the Eyes of the Lord thy God are always upon it from the beginning of the year even unto the end of the year that is he graciously cherishes takes care for and defends it 1 Kings 9.3 I have hallowed this house which thou hast built to put my Name there for ever and mine Eyes and mine Heart shall be there perpetually that is my presence and blessing shall be there with you 2 Chron. 16.9 For the Eyes of the Lord run to and fro throughout the whole Earth to shew himself strong in the behalf of them whose Heart is perfect towards him and Ezra 5.5 The Eye of their God was upon the Elders of the Jews c. that is they are under his care and gracious protection while they build the House of the Lord Psal. 32.8 I will guide thee with mine Eye that is I will inform thee by my spirit and will lead thee in a right way See Psal. 34.15 1 Pet 3.12 Ezek. 20.17 and 5.11 and 7.4 Deut. 32.10 Psal. 17.8 Zach. 2.8 and 3.9 with 4.10 3. Sometimes the Eye of God signifies divine wrath and punishment as Amos 9 4. I will set mine Eyes upon them for evil and not for Good And Esa. 3.8 Their Tongue and their Doings are against the Lord to provoke the Eyes of his glory Ears are attributed to God which denotes not only his knowledge of all things done on Earth but also that he understands approves of and gives gracious Returns to the Prayers and Applications of his people Psal. 10.17 and 31.3 and 55.1 2. and 71.2 and 130.2 By the Ears of God we are to understand that 2. He knows the sins of men which are said to Cry and enter into the Ears of the Lord Jam. 5.4 Esa. 5.9 There is a very Emphatical phrase of the promise of the Messiah Psal. 40.6 Mine Ears hast thou digged that is thou hast markt me as a faithful servant to thy self by this the most perfect servitude and obedience is noted from the Son as incarnate or made flesh to the Father The metaphor is taken from a Custom amongst the Jews that the servants Ear should be bored through with an awl and serve for ever unless he would be made free the seventh year Exod. 21.6 Deut. 15.17 See Esa. 50.4 5. Heb. 10.5 A Nose is attributed to God Deut. 33.10 They that is the Levites shall put incense before thee in the Hebrew to thy Nose some interpret it to thy Face that is before thee Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek 8.17 And lo they put the branch to their Nose this is rendred and lo they send a stink to their Nose which the textual Masora says should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Nose viz. Gods Nose which opinion is taken up by Galatinus Vatablus and Schindler but the word translated stick signifies also a Branch so that the meaning of the text as Jerome says must be It was a custom for 25 men in the likeness of Idols to hold a branch to their Noses doubtless of palms which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may by these be signified that they worship the Idols See Ez. 15.2 A Mouth the instrument of speech is attributed to God by which his Will Word Sentence Command c. is understood As Josh. 9.14 1 Sam. 15.24 2 King 24.3 Esa. 30.2 c. There is a notable place Deut. 8.3 Man doth not live by Bread only but by every word that proceedeth out of the Mouth of the Lord doth man live that is as God hath appointed and administred the means of living whether ordinary or extraordinary as that in the Desart was when they were fed with Manna upon which place Vatablus says thus Some understand these words of spiritual life as if it had been said that souls are not fed by visible Bread but by the Word of God which indeed is true in it self but Moses had another meaning for whereas no person had Bread he alludes to the Manna which was sent as an extraordinary supply to the People that it might be received as an evident truth in all Ages that mans life depends not upon Bread or any external provision but upon the good pleasure and providence of God which preserves natures order and the Creatures being So that the Word of God is not put for Doctrine but the Decree published
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
2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee c. The Greeks word properly signifies to stir up Fire lest it go out that it may flame Beza upon the place says The gift of God is a certain live flame kindled in our hearts which the Flesh and Satan endeavour to suffocate or smother but on the other side we are so much the more concern'd to cherish it and stir it up when it is as it were asleep Where this Divine little flame is not stirred up Love or Charity waxes cold Matth. 24.12 And then the Fountain of Love which is saving Faith and external Salvation is lost c. Thus Paul exhorts not to quench the Spirit 1 Thes. 5.19 The saving light of the knowledge of God kindled by the Holy Spirit is extinguisht by neglects of the Word of God and devout Prayer by security impiety and ingratitude hence an exhortation to follow that which was good ver 15. and to pray without ceasing ver 17. was premised and despising prophesyings that is the interpretation of the Word of God is immediately prohibited ver 20. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaraph which properly signifies to melt Mettals in order to purifie them from dross but is translated by an elegant Metaphor to signifie the purification and tryal of the Godly which is done by Crosses and Sufferings Whence the similitude of melted or burnt Mettal is sometimes expresly added Psal. 66.10 and 105.19 Esa. 1.25 Jer. 9.7 Dan. 11.35 Zach. 13.9 Hence the Furnace where Mettals are melted and purified is put for Afflictions sent by God Deut. 4.20 1 Kings 8.51 Jer. 11.4 In which place the Epithet of Iron is added to denote the tribulation severity or cruel nature of servitude A passage more notable than the rest we read Esa. 48.10 Behold I have refined thee but not with Silver I have chosen thee in the furnace of affliction Jehovah intimates that he purges his people moderately and gently not as Silver or Gold are purged because such are wont to be most exactly and wholly melted in order to their purifying as if he had said I do so temper and qualifie corrections that I suit them rather to your weakness then proportion them to your Wickedness I do not deal with you with the utmost severity for if you should be purged as Silver and Gold from all dross you should totally perish See 1 Cor. 10 13. In generall it is put for the inward proof or tryal of the heart which God alone can do Psal. 26.2 and 17.3 See Prov. 17.3 It is put for outward choice of some from others which is done by an outward rise Judg. 7.4 The Word of God is said to be refined or as it were tryed in the Fire 2 Sam 22.31 Psal. 18.30 Prov. 30.5 Psal. 119.140 that is most pure most true and most certain Which is emphatically declared Psal. 12.6 The words of the Lord are pure words as Silver tryed in a furnace of Earth purified seven times Which passage without doubt respects the quick and lively experience of the Saints in whose hearts the Truth of Gods word is experimentally felt and approved to be of undoubted efficacy by the Fire of tribulation Whence some by Furnace of Earth understand Godly men in whom the Words of God are tryed The Furnace burns in the Fire The Godly are seasoned by the Fire of Afflictions By the same metaphor the Office of Christ is described Mal. 3.2 3. Metaphors taken from Air. THE Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach a Spirit signifies Air or Wind. And whereas the motion of the Air is uncertain inconstant and vanishing and that there is nothing solid or substantial in the Wind therefore they are metaphorically put to signifie things that are vain and vanishing Job 6.26 Do ye imagine to reprove my words and turn the speeches of one that is desperate into Wind that is do ye think that I utter vain words and despise them as things of no weight or sence Job 15.2 Should a wiseman utter knowledge of Wind that is vain as the Wind which has nothing but an empty sound resolving into Wind he adds or fill his belly with the East Wind that is admit vain and fluctuating thoughts in his mind inwardly Eccl. 5.16 What profit hath he that hath laboured for the Wind that is who hath heaped together much riches with great labour which is in vain when he can have no benefit or profit by them Jer. 5.13 The Prophets shall become wind that is as the Chald. renders it vain and of no worth Jer. 22.22 The wind shall eat up all thy Pastours that is they shall vanish and perish So on the other side It is said Hosea 12.1 Ephraim feedeth on wind and followeth after the East-wind the meaning is that the people of Israel shall feed upon a thing of nothing viz. They shall commit Idolatry with great earnestness which has no soul feeding vertue in it but the contrary for it proves as pernicious as it is to follow the East-wind which is immediately expounded of their making Covenants with the Assyrians a wicked and Idolatrous people Micah 2.11 A man walking in the wind and falshood is put for a vain and lying person See Esa. 41.29 57.13 Hosea 8.7 To this belong the words of the Apostle 1 Cor. 14.9 For ye shall speak_into the Air that is in vain and to no purpose He speaks of that Prophesied in the Church in an unknown Tongue and therefore could not be understood by the hearers 1 Cor. 9.26 To beat the Air signifies when one undertakes a vain and unprofitable work The metaphor is taken from men that fight who when they miss their stroke spend their strength vainly against the wind or Air Eph. 4.14 that we henceforth be no more Children tossed to and fro and carried about with every wind of Doctrine by this tossing to and fro of the wind instability and inconstancy of mind is denoted a metaphor taken from a Ship which is tost and driven here and there by the violence of the Winds and waves as Heb. 13.9 Be not carryed about with diverse and strange Doctines for it is a good thing that the heart be established with grace More because vehement winds are hurtful therefore Enemies which annoy and commit devastations on the Earth are called by this appellation especially the East-wind which blasts Corn and suffers it not to ripen and if ripe scatters and blows it down Psal. 55.8 Esa. 41.16 Jer. 4.11 and 51.1 Hosea 13.15 Job 27.21 See also Esa. 27.8 Jonas 4.8 Jer. 18.17 c. Job says of God when he punished him Job 30.22 Thou listest me up to the wind thou causest me to ride upon it and dissolvest my substance that is as a Whirlwind scatters chaff or stubble thou dost variously toss and consume me To this Classe we shall reduce Meteors which are imperfect mixtures condensed in the Ayr. The
By the same metaphor it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermo insititius the ingrafted word Jam. 1.21 mention being made of Regeneration ver 18. that is which God by the power of his Spirit does as it were sow and Plant in the hearts of men that it may take root there and bring forth fruit acceptable to God 1. Seed as to outward appearance is but a mean thing neither is its vertue apparent or visible So the word of God is much despised and contemned in the world 1 Cor. 1.21 2. Good Seed cast into good ground does germinate and put forth a Plant by whose vertue and power it continues its kind So the Word of God received in a good heart makes a man such as it self is that is spiritual and quickned with a divine life because that Seed is Spirit and Life John 6.63 3. That Seed may grow there is need of the Suns heat and Rain or Dew So God himself gives increase to the seed of the heavenly word 1 Cor. 3.6 7. The Sun of Righteousness influences it with its celestial heat and waters it with the Rain or Dew of its Holy Spirit Esa. 44.3 c. When the Verb To Sow is attributed to God it denotes a multiplication of blessings to men Jer. 31.27 Hos. 2.25 Zach. 10.9 To which the phrase Nah. 1.14 is contrary the Lord hath given a Commandement concerning thee that no more of thy name be sown that is thou shalt be slain and shalt perish without recovery When attributed to men it signifies such things as are done in our life time from which good or evil is to be expected And so expresses either the exercise or practice of piety or impiety Examples of the former are to be read Psal. 126 5 6. Prov. 11.8 Hos. 10.12 2 Cor. 9.6 Of the latter Prov. 22.8 Job 4.8 Jer. 4.3 Hos. 8.7 Of both Gal. 6.8 c. When it is said of humane Bodies that they are sown it denotes their Death and Burial 1 Cor. 15.42 43 44. To which the Resurrection from the Dead is opposed For the Apostle metaphorically changes the word speaking ver 36. Of the Seed as of the Body but here of the Body as of Seed A Root which is the Basis or lower part of the Plant and the principle or beginning of accretion is put for any original or foundation of a thing Deut. 29.18 Esa. 14.30 Rom. 11.16 17 18. 1 Tim. 6.10 Heb. 12.5 And for a prosperous state of things Job 29.19 Hence comes the phrase to take Root or to Root that is to be in a good condition or to multiply or thrive in any outward blessing Job 5.3 Psal. 80.9 Esa. 27.6 and 37.31 Jer. 12.2 And on the contrary the drying up of the Root denotes the destruction of the wicked Job 18.16 Esa. 5.24 Hos. 9.16 Mal. 4.1 More specially the Roots of the feet for so 't is in the Hebrew Job 13.29 but in our English Translation heels of my feet an exposition rather than a Translation signifie the heels or knuckle bones because they are the lowest part as a Root is to a Plant. The Root of Jesse Esa. 11.1 Seems to note the Patriarchs from which Jesse and David were sprung To be Rooted is spoke of the Mystery of our Regeneration and a corroboration or strengthning in Faith and Piety is signifyed thereby Eph. 3.18 Col. 2.7 To which we may fitly compare Job 19.28 But ye should say why persecute we him seeing the Root of the matter is found in me that is when Rooted by Faith in God I keep mine integrity as Junius and Tremellius expound it A Branch with many Synonymous Terms is frequently proposed in Allegories signifying by the similitude of a growing green and thriving Tree Prosperity and on the contrary by the similitude of a withering Tree misfortune and calamity Gen. 49.22 Job 15.32 and 29.19 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Branch as chap. 18.16 Psal. 80.10 11. Esa. 25.5 Ezek. 17.6 c. and 16.10 11. and 31.3 c. Mal. 4.1 c. By the term Branches Paul understands the Israelites of that time Rom. 11.16 17 c. who were descended or proceed of the first Patriarchs as from a Root The Church is called the Branch of Gods planting Esa. 60.21 Because as it were planted in Christ the tree of Life he has a singular love and care for it vegetating comforting and preserving it by his spirit and at last eternally saving it A Leaf because it easily falls and withers carries the notion of vileness and vanity Job 13.25 But in regard the leaves of some Trees are always green under the similitude of such a Tree eternal Life is described Ezek. 47.12 See Rev. 22.2 also the Righteous who are Heirs of eternal Life Psal. 92.13 14. With Psal. 1.3 and 52.10 The greeness of leaves is called a budding or germination which word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by a metaphor brought to signifie sometimes natural things as the hairs of the head and beard Lev. 13.37 2 Sam. 10.5 Judg. 16.22 Ezek. 16.7 and 43.19 and 61.11 The word flourishing reviving or more properly growing green again is elegantly translated Phil. 4.10 to signifie the mind of man stirred up by Love and Benevolence to no good On the contrary to be dried up or withered is put for Death or being taken away Joel 1.12 A Flower denotes prosperity Esa. 5.24 See Job 15.33 Job 30.12 But because a Flower is easily cut down and withered it is put for any thing that is frail uncertain or transitory Esa. 28.1 4. Psal. 103.15 16. Jam. 1 10.11 1 Pet. 1.24 Esa. 40.6 7 8. To Flourish is put for a prosperous state of men Psal. 92.7.12 13. and 132.18 Prov. 14.11 Esa. 27.6 Hos. 14.8 See also Esa. 66.14 Ezek. 17.24 What is said Ezek. 7.10 The rod hath blossomed pride hath budded is understood by most Interpreters of the King of the Assyrians now growing to the height of his Empire and authority and preparing to besiege Jerusalem The Chald. The Empire flourishes and the wicked is got up But Junius and Tremellius referre it to the people of Israel translating it thus that Tribe flourishing did bud out pride for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a Rod and a Tribe to Flourish is also used of Vlcers and Leprosies Exod 9.9 10. Levit. 13.39 c. Fruit the metaphorical acceptation of this word is well known and obvious every where viz. that it is put for the consequent or effect of a thing whether for good or evil 'T is put for the consequent reward of Godliness Psal. 58.11 Verily there is a fruit for the Righteous so the Hebrew The Chald. Certainly there is a good reward for the just So Esa. 3.10 Heb. 12.11 Jam. 3.18 'T is put for the punishment of impiety Jer. 6.19 Behold I will bring evil upon this people even the fruit of their thoughts because they have not hearkned unto my words nor to
my Law but rejected it The Chaldee says the retribution or reward of their works Good or evil works are also called Fruits the good so called Matth. 3.8 see Act. 26.20 Rom. 6.22 Gal. 5.22 Eph. 5.9 Phil. 1.11 Bad works So called Esa 10.12 Jer. 21.14 Rom. 6 21. The Reason of the Metaphor is because Godly and Wicked men are compared to good and bad Trees of which the one bring forth good the other bad Fruit Matth. 3.10 and 7.16 And the following verses chap. 12.33 Jude ver 12. Hence the Verb to Fructifie is put for the Study of Piety and good works Hos. 13.15 Luk. 8.16 Rom. 7.4 Col. 1.10 And inasmuch as that is the effect of the Word of God implanted by Faith in the hearts of men therefore fructifying is attributed to it Col. 1.6 Hence the Apostle Paul says Rom. 1.13 Now I would not have you ignorant Brethren that oftentimes I purposed to come unto you but was let hitherto that I might have some fruit among you also or in you c. that is that it may appear to me when present to the comfort of my Spirit that the Gospel is as fruitful among you as others As good masters repute that fruit theirs when their Disciples have commendably profited under their Teachings On the contrary to bring forth unto Death is to be given up to wickedness and perpetrate all evil works Rom. 7.5 By another Metaphor the word preached is called the fruit of the Lips Esa. 57.19 I create the fruit of the Lips the Chald. the speech of the Lips as the Verb to fructifie is put for speech Prov. 10.31 Zach. 9.17 to be unfruitful is attributed to such as want Faith Tit. 3.14 2 Pet. 1.18 To Evil works Eph. 5.11 To the Word of God where it is not rightly received and kept Matth. 13.22 Mark 4.19 Hitherto we have treated of some parts of things growing out of the Earth Now we shall proceed 1. Generally 2. Specially of the rest which we shall reckon in order A Plant if attributed to God his Church and Believens are to be understood Esa. 5.7 60.21 61.3 Ezek. 34.29 Hence Matth. 15.13 Every plant which my heavenly Father hath not planted shall be rooted up which denotes such as are Heterodox impious or hypocritical in the garden of the Church or in its outward Communion without the root of the matter The word Planting attributed to God is sometimes taken generally and signifies to form or make Psal. 94.9 He that planted the Ear shâ—â—ll he not hear that is he that formed it Sometimes specially and signifies to carry on bless and increase with felicity Exod. 15.17 2 Sam. 7.10 Psal. 44.3 and 80.9 Esa. 40.24 Jer. 12.2 and 18.9 Ezek. 36.36 Amos 9.15 On the contrary to Pluck up is put for to take away blessing to destroy and punish Deut. 29.28 2 Chron. 7.20 Jer. 18.7 and 31.28 Amos 9.15 Sometimes this Plantation is most especially put to signifie the restauration made by Christ and the sanctification of men to Life Eternal Esa. 51.16 Psal. 92.14 Rom. 6.5 To which belongs the term ingrafting Rom. 11.17 19 23 24. put for the Communion of Saints in the Church And in regard these things are effected by the Preaching of the Word of God therefore Planting and Watering necessary thereunto is attributed to the Ministers thereof 1 Cor. 3.6 7 8. where there is a most elegant subordination of these Planters and Waterers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that gives the increase viz. Jehovah who by the Ministry of the Word effectually operates or works out the Faith and Salvation of men To Plant is said of a Tent or Tabernacle because the cords of a Tent are fastened to Stakes fixt in the ground as Plants are fixt c. Dan. 11.45 A Tree is often used by way of similitude But in a Metaphor which is a short or concise similitude sometimes it refers to man Jer. 11.19 Esa. 61.3 Ezek. 17.24 Matth. 3.10 and 12.33 Jude ver 12. By which is signified his condition whether good or evil Sometimes it relates to some certain wholesom or profitable thing called for that Reason the Tree of Life Pro. 3.18 11.30 13.12.15.4 More specially some certain Names of good Trees are put Esa. 41.19 and 53.13 and 60.13 To signifie the amenity or pleasantness of the Kingdom of Christ and the variety of its heavenly gifts Zach. 11.1 2. Men of various or indifferent Estates in Israel Cedars Firr-Trees Oaks the Trees of the Wood are expressed by Name By Cedars and Oaks mentioned Esa. 2.13 The Nobility and great Ones of the Kingdom who were proud and elevated are noted Hence the Chaldee renders it The Kings of the people strong and mighty and the Tyrants of the Provinces The Royal Family of David from whence Christ according to the Flesh was descended is proposed by the Allegory of a Cedar Ezek. 17.22 The Lopping of Boughs and Cutting down the thickets of the Forrest denotes the destruction of the People Esa. 10.18 33 34. and 40.24 Zach. 11.1 2. That part of a cut Tree which is left above the Earth it s called the Stock Stem or Trunk Which word is metaphorically translated to denote the mean and humble original of Christ according to the Flesh or his temporal Nativity from the progeny of David Esa. 11.1 And there shall come forth a rod out of the stem of Jesse c. A Beam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the disparate term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mote which is a small splinter flying out of a cleft piece of wood Hesych Athen. lib. 13. are used to express the difference and degrees of sinners Matth. 7.3 4 5. Where Christ Allegorically demonstrates the craft of Calumniators who are mighty curious and inqusitive into the failings or infirmities of others although slight like motes but very blind and dull in examining their own faults though grievous great and weighty like a beam Here we have also an admonition concerning our Duty which is first to search our own wallet which hangs at our back and having well shaken it and cleared it we may proceed to the examination of our Brothers Crime Thorns sometimes signifies wicked and mischievous men Numb 33.55 Josh. 23.13 In which the Enemies are emphatically called Thorns and Prickles in their Eyes that is such as are of all things most troublesom and hurtful so as that the Eyes cannot endure so much as a little chaff mote thorn or prickle without horrible torment Psal. 58.9 Esa. 9.18 10.17 27.4 Ezek. 2.6 28.4 See also because of the similitude 2 Sam. 23.6 7. Esa. 33.12 Nah. 1.10 Matth. 7.16 Luk. 6.44 c. Sometimes Thorns signifie impediments met withal Hos. 2.6 I will hedge up thy way with thorns c. Jer. 4.3 Matth. 13.7.22 A Reed is a weak shrub easily agitated or shaken by a small gust of Wind 2 Kings 14.15 Sometimes denotes men that are uncâ—â—â—tant light and of a doubtful Faith Matth. 11.7
hostile Power the Metaphor being taken from beasts who for they most part when they fight use their teeth as offensive weapons to annoy those they set upon Psal. 3 7 8. and 57.5 and 58.6 7. and 124.5 6. Job 29.17 Prov. 30.14 c. A Lip Metaphorically signifies a bank of a River or the mouth of a Vessel Gen. 22.17 and 41.17 1 Kin. 7.23 24 26. 2 Kin. 2.13 2 Chron. 2.2.5 The Hinder part of the Neck Cervix if hard or to be hardened be added Metaphorically denotes contumacy stubbornness and a refractory Mind the Metaphor being taken from horses or other untamed Beasts who being wild and ungovernable will not suffer their Necks to be bended as the Rider would have it Exod. 32.9 and 33.3 5. and 34.9 Deut. 9.6 13. and 31.27 2 Kin. 17.14 2 Chron. 30.8 and 36.13 Isa. 48.4 Jer. 7.26 and 19.15 Nehem. 9.17 29. Prov. 29.1 Psal. 75.5 The word to Behead Metaphorically signifies to demolish or break down Hos. 10.2 He that is God shall behead their Altars They had certain Altars placed aloft as if they had little Heads and also Horns c. The Wings of a Bird because 1. They are its outward Members And 2. Because they are sometimes expanded at large And 3. Because they are the instruments of swift flight through the Ayr do yield a threefold Metaphor 1. They denote the extreme or outward part of a Garment Num. 15.38 Ruth 3.9 1 Sam. 24.5 Jer. 2.34 Hag. 2.12 Zach. 8.23 c. 2. The sides or disposed ranks of a whole Army Isa. 8.8 Dan. 9.27 The extreme or remote parts of the Earth Job 37.3 and 18.13 Isa. 11.12 and 24.16 Ezek. 7.2 c. 3. The wings of the Sun and the Morning are the first rays of light suddenly like Wings expanded over the whole Earth Psal. 139.9 Mal. 4.2 on the contrary Virgil thus speaks Nox ruit fuscis tellurem amplectitur alis Night rushes on and does the Earth embrace With swarthy wings The wings of the wind denote its celerity and impetuous course 2 Sam. 22.11 Psal. 18.10 and 104.3 These three attributes of wings meet in one Text Isa. 18.1 VVoe to the land the shadow of wings so the Hebrew Where by those Vmbratile wings are understood the sails of Ships which are the extreme parts expanded in form of wings and when filled with wind are the cause of the Ships swift motion And are withal a shadow to the Sailors the Chaldee has it thus VVoe to the land to which men come from a far Country in ships and their sails are expanded like an Eagle which flies with his wings Junius and Tremellius by wings understand the Coasts of the Land that is a land shady because of the great and opacous Mountains that environ it such being every where about the Red Sea as Strabo in his last book of Geography tells us To Fly which is the property of Birds signifies in a Metaphor to be carried or sent with a swift and very speedy dispatch Isa. 6.6 and 11.14 Dan. 9.21 Psal. 91.5 't is elegantly attributed to the Eyes Prov. 23.5 Wilt thou cause thine eyes to fly unto that that is wilt thou cast thine eye upon it with most intent and earnest desire And to a sword Ezek. 32.10 when I shall cause my sword to fly so the Hebrew that is when I shall flourish or brandish my sword This is spoke of the true God by an Anthropopathy when he threatens Destruction and Death To fly signifies also to vanish and perish Job 20.8 Prov. 23.5 Hos. 9 11. To fly upon the property of rapacious Creatures signifies to rush suddenly upon a thing as 1 Sam. 14.32 the people flew upon the spoil c. The Heart of a living Creature because it is in a manner in the middle of the breast and within the body by a Metaphor is put for the middle of any thing and also the inward part Deut. 4.11 And the Mountain burnt with fire unto the heart of heaven that is the middle of the lower heavens 2 Sam. 18.14 In the heart of the Oak i. e. in the middle c. See more Examples Exod. 15.8 Psal. 46.2 3. Prov. 30.19 Ezek. 28.2 Jonah 2.4 Jer. 51.1 So the Belly is put for the middle place of a thing 1 King 7.20 The Reins for grains of wheat as before Chap. 6. The Tail the hindermost part of the Creature is put for the extremes of any thing Isa. 7.4 the tails of the firebrands that is the very ends almost burnt which can do nothing but smoke and will be quickly consum'd By which the two Kings that were Adversaries to the Jews are understood as before Sometimes the head and tail are joined together the first signifying Dominion the other Subjection and servitude Isa. 9.14 The Lord will cut off Head and Tail that is high and low the couragious and the abject which by another Metaphor of Branch and Rush is also there expressed he adds ver 15. the eminent and honourable he is the head and the Prophet that teacheth lyes he is the Tail which phrase renders them most abject and detestable before God Illyricus The tail is interpreted of seducers whether because of the extreme vileness of their life or because they voided the venemous excrements of Satan or because they wagged when they flatter men so as dogs fawn with a motion of their tail Deut. 25.18 What we read in our English Version he smote the hindmost of thee in the Hebrew is he smote thy tail that is the rere of the Army The Chald. And he slew all of thine who were loytering behind thee See Josh. 10.19 The Heel the extreme part of the foot by a Metaphor signifies the ends bounds or limits of a thing Psal. 119.112 Also the gain fruit or reward which is the end of the work Psal. 19.11 c. To lift up the heel Psal. 41.9 is said of a refractory enemy and a contriver of Mischief the Metaphor being taken from the kickings of stubborn and angry horses See Joh. 13.18 Deut 32.15 1 Sam. 2.29 Of the phrase to kick against the pricks we will treat hereafter Here we will add some certain homogeneal or similary parts of an Animal for what we have hitherto spoken of are according to a Physical Notion or distinction heterogeneous or dissimilary A Bone Because it is hard and white has two Metaphorical Notions And 1. Denotes hardness and inhumanity of Mind Prov. 25.15 A soft tongue breaketh the bone that is even the most hard-hearted and severe Man or the most grievous and rigid anger So Gideon pacified the Ephramites Judg. 8.1 2 3. and Abigail pacified David when he intended to Destroy Nabal 1 Sam. 25.24 and the following Verses 2. It denotes white like a Bone 2 Kin. 9.13 Then they hasted and took every man his Garment and put under him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the bone of the stairs that is a step white
Esther 1.8 Psal. 8.2 Out of the mouths of Babes and Sucklings hast thou founded so the Hebrew strength c. 3. It s Order because it is the first thing in a building and the last in the destroying of an House Hence it is put for beginning with respect to time Isa. 7.9 and for the very extreme or end in the destruction or utter rooting out of the People Psal. 137.7 A Wall is transferr'd to a humane Body Jer. 4.19 I am pained at the walls of my heart so the Hebrew that is my Bowels and sides which environ or encompass my heart in which places such as are troubled with an hypocondriach disease are much pained c. Acts 23.3 Paul calls the Chief Priest whited wall that is an Hypocrite and vain speaker who bragg'd of the Dignity and title of his Office whose outward Appearance was gaudy and splendid bespeaking much sanctity whereas within he was full of Impiety and Uncleanness See Matth. 23.27 It seems this kind of wall which he alludes to was made of Mud that is a slight wall of untempered Mortar as Ezek. 13.10 which had no solid or durable substance in the inside but were curiously whited with Lime on the outside Eph. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intergerinus paries the middle wall of partition denotes the Mosaical Law which like a Partition divided the Jews from the Gentiles which being now taken away they are all one in Christ. A Wall in a Metaphor is a Symbol of strength and defence 1 Sam. 25.16 Psal. 18.29 Isa. 26.1 Jer. 1.18 and 15.20 A hedge denotes also Defence Ezek. 13.5.22.30 Jer. 5.1 Psal. 106.23 30. A Step or Stair or degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for increase of spiritual gifts 1 Tim. 3.13 See Matth. 13.12 a Pillar Metaphorically signifies things like it whether with respect to figure and shape Exod. 13.21 22. Judg. 20.40 Rev. 10.1 or use for it is firm and bears great Weight and therefore denotes firmness constancy and lastingness Prov. 9.1 Jer. 1.18 Job 9.6 and 26.11 1 Tim. 3.5 Rev. 3.12 dignity and preheminence in the Church Gal. 2.9 the Common-wealth Psal. 75.4 A Corner denotes extremity because it is the extreme part of the Building as 1. The extremes of the earth Exod. 27.9 Num. 34.3 Neh. 9.22 Jer. 9.26 Deut. 32.26 2. Of a field and Country Lev. 19.19 Num. 24.17 where the Chaldee and Septuagint understand Princes 3. Of the head as the Forehead and Temples Lev. 13.41 and 19.27 The outward Corner of a house signifies a Prince or Grandee Judges 20.2 1 Sam. 14.38 Isa 19.13 Hence Christ is called a Corner-stone Psal. 118.22 Expounded Eph. 2.15 16 17 20. A Nail signifies one fixt for common good Isa. 22.23 the Chaldee renders it faithful governor and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince A Gate or Door is put for a populous City through which the passage of traffick or Commerce is wont to be Ezek. 26.2 For the entrance into a Country Micah 5.5 For the Lips Job 41.5 See Psal. 141.3 Psal. 78.22 23. Job 3.10 What a door of hope denotes is shewn before in the mention of the Valley of Achor Hos. 2.15 the opening of a door denotes preaching the Gospel Isa. 26.2 and 60.11 Acts 14.27 1 Cor. 16.9 2 Cor. 2.12 Col. 4.3 Rev. 3.8 The door of heaven denotes the means of arriving to blessedness Gen. 28.17 Matth. 7.14 Luk. 13.24 Christ calls himself a door John 10.1 2 7 9. because none can get into heaven or rightly into the Church but through him See Metaphor Door in the second Book Matth. 23.14 The Pharisees are said to shut the Kingdom of heaven and prohibit entrance therein because they hindered men from looking after the saving Graces of the Messiah who is the only door of Salvation and because they depraved his holy word To be at the door denotes nearness of time Matth. 24.33 Jam. 5.9 The Gates of Death denote extreme peril Job 38. Psal. 9.13 and 107.18 Isa. 38.10 The Gates of Hell Matth. 16.18 denote the Stratagems Machinations Plots and power of the Devil and his Ministers c. Believers are said to knock at the door when they pray earnestly Matth. 7.7 8. Luk. 11.9 God is said to knock at the Door of our heart when he earnestly invites men to Repentance Rev. 3.20 c. Bars which strengthen gates 1 Sam. 23.7 are Metaphorically put for any kind of Fortification or Strength Job 38.10 Psal. 147.13 Ezek. 30.18 Amos 1.5 Isa. 15.5 and 43.14 A Key denotes Authority and Power Isa. 22.22 'T is attributed to Christ with respect to Hell and Death Rev. 1.18 and the Church and Heaven Rev. 3.7 which denotes Chief Dominion The Keys of the Kingdom of heaven Matth. 16.19 denote the Ministry and Office of the Apostles Joh. 20.23 in retaining sins viz. excommunicating Scandalous sinners and remitting sins that is receiving the penitent set forth by the Metaphors of a Key which shuts or opens the door The Species of Buildings are 1. A City which Metaphorically denotes the Church Militant Isa. 26.1 Heb. 12.22 See Matth 5.14 The Church Triumphant Heb. 11.10 and 13.14 Rev. 2.2 c. See Phil. 3.20 and 1.27 where heavenly conversation is exprest by a word derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City as Civility is from Civis a Citizen because their Conversation should be civil in opposition to the rudeness and barbarity of such as live in the Country It is said of a Fool Eccl. 10.15 that he knows not how to go to the City that is he cannot perfect what he undertook Strong Holds or Munitions are elegantly used by the Apostle 2 Cor. 10.4 for all that which the Churches Enemies put their Confidence in as Carnal Wisdom Learning Eloquence c. Which those Divine Weapons pull down c. Towers sometimes denote Proud Tyrants and worldly Grandees Isa. 2.15 and 30.25 Other significations of these see before chap. 8. and in the Metaphorical Parallels Book 2. A House denotes the Church Militant Psa. 27.3 4. 69.9 John 2.17 84.4 92.13 Isa. 56.5 7. Eph. 2.19 22. 1 Tim. 3.15 Heb. 3.6 and 10.21 1 Pet. 25. and 4.17 Hence the Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house-servants or Stewards of God 1 Cor. 4.1 The Temple of Jerusalem is frequently called the house of God 2 Sam. 7.5 6. Psal 26.7 8. 12.2 1 Jer. 7.11 Math. 21.13 c. The Church Triumphant and Eternal Life is called a House Psal. 36.8 John 14.2 2 Cor. 5.1 2. The Reason is because 1. God lives there with the Blessed as the Master of a Family with his Domesticks 2. Because it is a most quiet and secure habitation 3. Because of the perfect and clear vision of God 4. With respect to the glorious Ornaments of his family for the Grandees of the World maintain their Families as splendidly as they can 5. Because all the spiritual sons of God are gathered into this house where there is
perfect harmony and Concord c. A Tabernacle is almost of the same signification and is put for the Church Militant Psal. 15.1 27.4 5. 84.1 for the Church Triumphant Luk. 16.8 Rev. 21.3 The Tabernacle of David Amos 9.11 Acts 15.16 denotes the Kingdom and Church of the Messiah c. The word Tabernacle is said of the Suns tarrying in heaven Psal. 19.4 and of a humane Body 2 Cor. 5.1 4. 2 Pet. 1.14 because the Soul dwels in it as its habitation till death A Chamber or Inner Room which the Latines calls Penetrale is attributed to God which is a symbol of that divine and intimate Communion which the Saints enjoy with him Cant. 1.4 See John 14.2 where the many Mansions there are thus to be Metaphorically understood viz. variety of heavenly Joys Chambers of the South Job 9.9 and 37.9 this denotes that part of Heaven which is near the Antartick Pole or Southern Axis which being below our horizon cannot be seen of us See Prov. 24.4 and 18.8 By Chambers of Death Prov. 7.27 is denoted Damnation The Chambers of the People Isa. 26.20 are temporal Death or the Graves of the Godly from which at the last day there will be a Resurrection A Prison and Imprisonment is most elegantly translated to Denote Gods Vengeance against his Enemy Isa. 24.21 And it shall come to pass in that day that the Lord shall visit that is take notice of the host of every high one with him that is on high and the Kings of the Earth with their Land that is he will punish high and low King and Subject ver 22. And they shall be gathered together with the gathering of Prisoners into the Dungeon and shall be shut up in Prison that is they shall be held Captive by the power of God whatsoever they are that are his Adversaries for this shutting up in Prison denotes any kind of Punishment and after many things they shall be wanting that is they shall never be able to extol or lift themselves up more against God See 2 Cor. 10.4 5. A freeing from prison denotes divine Deliverance Psal. 142.7 A Ship Isa. 33.21 denotes all the force of the Churches Enemies Psal. 48.7 The breaking of the Ships of Tarshish betokens as many Interpreters say the confusion of those Enemies See Isa. 2.16 17. Besides this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make shipwrack of Faith denotes Apostacy from the Faith c. A Grave denotes the depraved Nature of man Psal. 5.9 Rom. 3.13 Their throat is an open sepulchre the Metaphor being taken from the noysome scent of a Grave which is translated to the corrupt and wicked discourse of ill men See Matth. 23.27 28 c. See also Isa. 14.11 Thy Pomp is brought down to the Grave that is none will honour thee c. Metaphors from the various Adjuncts of Men. THese may be Divided into Internal and External of the Internal we have before expounded Many of the Externals by which the various Utensils or Instruments c. useful for humane Life are to be understood we will here treat briefly Arms are translated by a notable Emphasis to denote the spiritual fight or strugling of a Pious Soul against Sin and Temptation Rom. 6.19 13.12 2 Cor. 6.7 10.4 1 Pet. 4.1 Of Which the Apostle treats most Elegantly Eph. 6. upon which see Mr. Gurnal who hath well handled that Subject The Devil is said to be a strong man Arm'd Luk. 11.21 that is well provided with Craft Guile and Subtlety to over-reach and overcome a Soul A Sword denotes 1. A thing hurtful because it is cutting and so betokens most bitter Griefs Psal. 22.20 Luk. 2.35 Hence 't is said of an ill-speaking and virulent Tongue Psal. 55.21 57.4 59.7 Job 5.15 See Psal. 64.3 c. To put a knife to the Throat denotes extreme peril Prov. 23.2 2. It denotes a thing very penetrating and efficacious Psal. 149.6 Micah 5.5 Eph. 6.17 It is said of the Word of God that it is sharper than a two-edged sword Heb. 4.12 Gladio ancipiti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scindendo penetrabilius esse which denotes its piercing efficacy to reach the heart when set home by the Spirit See Isa. 49.2 Rev. 1.16 2.12 16. c. A Bow and Arrows signifie the same thing that is are put for an ill speaking and lying tongue Psal. 64.3 120.4 Jer. 9.3 An arrow flying by day denotes any sudden or invading danger Psal. 91.5 how attributed to God we have shewn in the Chapter of an Anthropopathy page 71. A Quiver wherein arrows are kept is put for a Family wherein Children are well educated Psal. 127.5 see ver 3.4 and Psal. 8.2 Matth. 9.38 Isa. 41.16 Psal. 45.5 Isa. 49.2 the Chaldee renders it It is good for that man that fills his School with them A Shield put for Princes Psal. 47.9 Hosea 4.18 who defend their Subjects as a Shield does the Body Paul calls the Word of God the shield of Faith Eph. 6.16 which quenches all the fiery darts of the VVicked One because when received in Faith it defends a Soul from all the Temptations of the Devil which are as Darts that would obstruct its passage to heaven see Gurnal as before See 1 Thes. 5.8 c. Elisha and Elijah are called the Chariots and the Horsemen of Israel 2 Kings 2.12 13.14 that is their principal strength as Chariots and horsemen are in VVar c. A Staff because it is the supporter of a weak or lame Man denotes help and support 2 Kings 18.21 Psal. 18.18 Hence the Staff of Bread Water c. is put for Meat and Drink by which the life of man is Supported and Refreshed Lev. 26.26 Psal. 105.16 Isa. 3.1 Ezek. 5.16 14 13. c. Hence Bread is said to support in our Version strengthen the heart of man as a staff does the body that is comforts and refreshes him Hence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulcire to prop is put for eating 1 Kings 13.7 c. On the Contrary a staff is a symbol of Meanness and Poverty as in the Prayer of Jacob Gen. 32.10 With my staff I passed over this Jordan that is weak and poor the Metaphor being taken from such as are taken Captives in VVar and despoiled of all their Arms and are dismissed with a Staff Because a staff is an Instrument whereby men use to beat It is put for Tyranny Cruelty and severe Government Prov. 10.13 22.8 26.3 2 Sam. 7.14 Psal. 89.32 Isa. 10.5.24 14.5 A Prize is put for the Reward of the Godly the metaphor being taken from such as win a race or overcome any challenger or adversary that contended with them at any exercise 1 Cor. 9.24 Phil. 3.14 For the exercise of Faith and Piety is compared to a Race or Strife 1 Cor. 9.24 25 26. Gal. 5.7 Heb. 12.1 c. Col. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to defraud of that Reward the metaphor is taken from
16. 1 Pet. 2.5 9. Rev. 1.6 5.10 20.6 because they Sacrifice spiritually to him The Ministry of the Gospel is expressed by the Name of the Levites Isa. 66.21 Jer. 33.18 21 22. Paul is said Rom. 15.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacra operari vel sacerdotio fungi to act the Priesthood whence the Papists infer that he said Mass which is a ridiculous and false conclusion for he adds immediately the Gospel of God so that the term is Metaphorical and signifies the preaching of the Gospel as ver 19 20. Upon which Illyricus well says If the Apostle had not spoke so clearly of this Metaphorical Sacrifice of Preaching the Adversaries would by any Means from thence endeavour to confirm their Mass c. Secondly Sacred Actions have either God or Men immediately for their Object Of the first kind are Sacrifices offer'd to God according to his VVord This word Metaphorically denotes the whole Obedience Passion and Death of Christ and so his satisfaction for the sins of the VVorld Eph. 5.2 Heb. 9.23 26 28. and 10.10 12 14. Of which the old sacrifices were Types and Shadows Then the whole worship of Christians is call'd a Sacrifice Isa. 19.21 and 56.7 and 60.7 1 Pet. 2.5 More particularly by the word Sacrifice is expressed serious Contrition of heart Psal. 51.18 19. Faith and Holiness Mal. 1.11 Rom. 15.16 See Rom. 1.5 Phil. 2.17 New Obedience and Mortification of the Flesh Rom. 12.1 See Psal. 4.5 Sacrifice the sacrifices of Righteousness Devout Prayer is called a Sacrifice Psal. 141.2 Isa. 50.7 So is glorifying of God Psal. 50.14 107.22 Hos. 14.3 Heb. 13.15 Helping our Neighbour Phil. 4.18 Heb. 13.16 Martyrdom for the Truth Phil. 2.17 2 Tim. 4.6 Gods vengeance on his Enemies Isa. 36.6 The offering of first Fruits mentioned Lev. 23.9 10. Numb 15.20.21 Deut. 2â—â— 2 c. yeilds some metaphors 1 Cor. 15.20 It is said that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First Fruits of them that sleep that is of the Dead that shall rise again ver 23. For as a plentiful Harvest followed the offering of First-fruits so shall an universal Resurrection in due season succeed or follow the Resurrection of Christ. Some observe from Lev. 23.11 That the First-fruits were to be offered to the Lord on the Morrow after the Sabbath that is our Christian Sabbath or Lords-day vulgarly after the custom of the Heathens call'd Sunday and that in that very year wherein Christ suffered the day of offering First fruits fell on that day wherein our Lord rose from the Dead so making an excellent congruity with this allusive metaphor which Paul used 2. Beleivers are said to be First fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aparche that is selected from the whole lump of mankind and consecrated to himself into the Adoption of the Sons of God as the First fruits were separated from the rest of the fruits and consecrated to God The glorified Saints in heaven are so called Rev. 14.4 Beleivers are said to have the first fruits of the spirit Rom. 8.23 For as the Israelites by the oblation of first Fruits had hopes to receive the remaining part in due season by the blessing of God So Beleivers by those gifts they receive in part of the Holy Spirit have hopes of a fulness of Joy and a full Harvest of Glory Some understand this of the Apostles only who received the First-Fruits of the Spirit miraculously Acts 2. But the former explication is more conformable to the scope of the Text. 3. It is said of the Jews Jer. 2.3 That they were the First-fruits of his increase that is chosen out of and before all other people of the World and consecrated to him The metaphor is continued All that devour him shall be desolate that is because as any that converted the sacred provision of offerings to their own use against Gods order were guilty and punished Lev. 5. so the People that would eat that is make Israel desolate shall themselves be destroyed Rom. 11.16 If the First-fruit be holy the lump is also Holy and if the Root be Holy so are the Branches that is as the whole lump was holy according to the Law when the first-fruits were offered so whereas the Patriarchs and Elders of the Jews were holy unto the Lord or a people peculiarly separated from all people to him this prerogative shall not expire with respect to their posterity but these also shall enjoy the participation of heaven and blessedness provided they believe the Gospel and heartily embrace it Neither does the Apostle speak of a spiritual but of a legal Holiness Sacred Actions of the latter kind which have men immediately for their Objects although primarily directed to the Worship of God are these Circumcision the peculiar Character of the people of God is put for Regeneration called the Circumcision of the Heart Deut 10.16 and 30.6 Rom. 2.28 Of which there is a fair Periphrasis Col. 2.11 In whom also ye are Circumcised with the Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made without hands in putting off the body of the sins of the Flesh by the Circumcision of Christ and ver 12. adjoyns baptism a principal medium of Renovation c. As the Jews were metonymically called the Circumcision of which we have spoke in the chapt of that Trope so Christians are metaphorically so called Phil. 3.3 And the prophane and wicked are called the Vncircumcision Lev. 26.41 Esa. 52.1 Jer. 4.4 And 6.10 And 9.26 Ezekiel 44.9 Acts 7.51 Col. 2.13 Moses is said to be of uncircumsed Lips Exod. 6.12.30 that is dull of speech or not Eloquent Of the Circumcising of Trees we have treated before Sprinkling upon the people either by Blood as Exod. 24.8 and 29.21 Lev. 14.7 c. Or by water mixt with the ashes of a red Heifer Num. 19. Heb. 9.13 c. Because it was a Type of Cleansing by Christ from sin is metaphorically put for it Esa. 52.15 Heb. 10 2â—â— and 12.24 1 Pet. 1.2 In this are three things remarkable 1. The Satisfaction and merit of Christ called the blood of Sprinkling Heb. 12.4 compared Heb. 9.13 14. 2. The Evangelical Word of Christ which is as it were Hyssop Psal. 51.7 which the Priest sprinkled upon unclean things as the Chaldee paraphrases it See the foregoing and following verses is sprinkled as it were upon the soul in order to its cleansing from sin See Romans 16.25 26. c. Gal. 3 2 5. c. 3. True Faith which is that very sprinkling of the blood of Christ by the Holy Spirit or the application of his Merits and satisfaction therefore they are joyned together Heb. 10.22 Annointing or Vnction because it was used to Kings 1 Sam. 10.1 and 16.13 1 Kings 19.16 To the Cheif or High Priest Exod. 40.12 c. And to Prophets 1 Kings 19.16 Metaphorically denotes any that have a singular call or Consecration to God who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annointed Psal. 105.15
sincere offices of love and humility to each other See 1 Sam. 25.41 1 Tim. 5.10 CHAP. XVI Of a Synecdoche of the Whole A Synecdoche of the whole is when an Intire or Integer is put for a Member or the whole for any part Which may be distinguished as they respect 1. A Person or Men. 2. Certain Things 3. Places 4. Times 1. The whole person is put for part of him as a man for his Soul Luk. 16.23 whâ—â—re the Rich man Lazarus and Abraham are put for their Souls See Luk. 23.43 Man is put for the body Gen. 3.19 See Eccl. 12.7 Gen. 23.19 So Jesus is put for his dead body John 19.42 and 20.2.13 See ver 12. and Luk. 24.3 Sometimes a thing is said of all which yet concerns not some as Matth. 19.28 sitting upon twelve Thrones belongs not to Judas Iscariot who yet was included because of the Number Twelve It is said of the Church of Corinth That they were sanctified by faith in Christ Jesus called Saints inriched in all utterance and knowledge 1 Cor. 1.2 5. when yet the following Chapters evidence that there were many Hypocrites and Notorious sinners among them c. 2. Part of a thing is put for the whole Flesh is put for the skin Psal. 102.5 which text describes extreme leanness See Lam. 4.8 Hence the common Proverb is he is but skin and bone 3. A Place is put for part of a place as the World for the Earth which is a part of the World 2 Pet. 3.6 John 12.19 Rom. 1.8 1 John 5.19 See Chap. 3. Sect. 2. 'T is put for the Land of Canaan Rom 4.13 with Numb 23.13 The whole Earth is put for a great part thereof Isa. 13.11 For Chaldea Isa. 13.5 The Land is put for Judaea Hos. 1.2 and 4.1 Joel 1.2 For a certain City Matth. 2.6 and thou Bethlem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of Juda that is a City of Judâ—â—a The East is put for the Medes and Persians and other Oriental Countries Ezek 25.4 1 Kings 4.30 Isa. 2.6 Matth. 2.1 The South for Egypt with respect to Judaea Jer. 13.19 Dan. 11.5 Sometimes Judaea is so called with respect to Babylon Ezek. 20.46 47. The North for Chaldea and Babylon with respect to Judaea Jer. 1.13 14 15. and 13.20 and 47.2 Zeph. 2.13 The Temple is put for the prime Synagogue Luk. 2.46 See John 18.20 4. Time is put for part of time Gen. 6.4 The Gyants from the Age so the Hebrew were men of Renown that is of old Gen. 17.8 I will give unto thee and thy seed after thee the land of Canaan for an everlasting possession that is whilst the Jewish state remains viz. to the coming of the Messiah Gen. 49.10 c. Exod. 21.6 He shall serve him for ever that is to the Year of Jubilee as the learned expound it See 2 Sam. 12.10 Jer. 5.15 Dan. 2.4 O King live for ever that is we wish you a long Life See Chap. 6.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Time is put for a year or some years as Causabon thinks Luk. 20.9 CHAP. XVII Of a Synecdoche of the Part. A Synecdoche of the Member is when a Member is put for an Integer or part for the whole thus distinguisht 1. With respect to men 2. Other Things 3. The Common Accident of things viz. Time 1. In single men the Essential parts are put for the whole man as the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nephesh for man Gen. 12.5 and 14. and 17.14 Exod. 12.19 Lev. 2.1 Psal. 3.2 and 11.1 and 25.13 Isa. 58.5 Ezek. 18.4 Luk. 6.9 Acts 2.41 and many other places c. Sometimes it is said that the Soul may die or be killed Num. 23.10 Josh. 10.3 Judg. 16.30 Job 36.14 Jon. 4.8 where the body musâ—â— be understood 'T is put for any Brute Gen. 1.24 c. A Body is put for man Exod. 21.3 where the Hebrew is Body See Rom. 12.1 1 Cor. 6.15 Jam. 3.6 The Integral parts of man are put for the man or his body or flesh Gen. 17.13 Psal. 16.9 Prov. 14.30 See Acts 2.26 31. c. John 6.51 which is expounded Luk. 22.19 2 Cor. 7.1 Flesh is put for the whole man Gen. 6.12 Luk. 3.6 Rom. 3.20 1 Cor. 1.29 for every living Creature Gen. 6.13.17 Blood is put for man Psal. 94.21 Prov. 1.11 Matth. 27.4 Acts 17.26 The Head is put for Man Judges 5.30 2 Kings 2.3 2 Sam. 1.16 Acts 18.6 See other Examples Gen. 19.21 Matth. 13.16 Prov. 8.13 Tit. 1.12 Judges 5.30 Genesis 31.26 Where the Hebrew is What hast thou done that thou hast stol'n away my Heart When he meant himself as ver 27. Chald. Thou hast stole my self See Luke 21.34 Proverbs 1.16 And 6.8 Esaiah 52.7 Romans 10.15 c. The Tribe of Ephraim is put for all Israel Esaiah 7.2 5 8 9. And 9.9 because the Royal Seat viz. Samaria was in it So is Joseph of whom Ephraim descended Psalm 80.1 And 81.5 See Amos 5.15 And 6.6 Jeremiah 6.1 The General is put for the Army Exodus 17.13 Joshua 10.28 40. 1 Samuel 18.7 2. Part of a thing is put for the intire thing As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Field for a Land or Country Genesis 14.7 1 Samuel 27.7 A Corner for a Tower Zephaniah 1.6 And 3.6 Zachariah 10.4 because it had strong Corners The Baptism of John is put for his whole Ministry Acts 1.22 And 10.37 And 18.25 c. A Nail for Tents because they are fastned with Nails or Stakes Zach. 10.4 Stones are put for the intire Building Psalm 102.14 The Wall for a City Amos 1.7 10 14. with ver 12. and 2.2 5. The Gate for a City Genesis 22.17 Deuteronomy 12.12 And 14.27 c. And for the Inhabitants Ruth 3.11 And 4 10. Esa. 14.31 A Rafter is put for a Roof and consequently for a House Gen. 19.8 3. Part of Time is put for Time either Indefinite or Certain A Year is put for Time Esa. 61.2 And 63.4 Jer. 11.23 A Day is put for Time Genesis 8.22 2 Kings 20.1 Psalm 18.18 Matth. 2.1 Acts 5.36 c. A Day is put for a Year when there is no addition of a numeral word Genesis 40.4 Exodus 13.10 1 Samuel 1.3 Leviticus 25.29 Judges 17.10 1 Samuel 27.7 Yet Amos 4.4 3 days signifies 3 years with respect to the Law Deut. 14.28 The Sabbath is put for the whole Week Luke 18.12 The Morning for continual Time Psal. 73.14 Esaaiah 33.2 Eccl. 11.6 Lam. 3.23 Evening and Morning are put for the whole day and night Gen. 1.5 c. An Hour is put for Time John 4.23 and 5.35 and 16.2 and 17.1 And for a little space of Time indefinitely Galatians 2.5 1 Thess. 2.17 Philem. ver 15. CHAP. XVIII Of a Catachresis HItherto we have expounded the Kinds of Tropes now we are to treat briefly of their Affections Which are Catachresis Hyperbole And an Allegory Which three words signifie in English Hardnesse Boldnesse And Continuation 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to all Nakedness lays open to every Storm every Shower wets Thorns prick them piercing and nipping Winds make those that are naked to shrink The unconverted Sinner hath the continual Pricks and Terror of his own Conscience and shall thereby be filled with Horror and Shame much more when the Arrows of the Wrath of God begin to fly about his Ears III. This demonstrates that wicked Men are mad or besides themselves None but distracted and barbarous Men reject Cloathing Sinners will have none of Christ tho they are naked without him they will not put him on will not be persuaded to cover their Shame turn from their evil Ways and accept of a Robe of Righteousness IV. Observe that none are so well cloathed so richly arrayed as Believers as the Godly and Faithful in Christ Jesus V. Here is good News for the Poor and such as are naked here is a glorious Garment ready if they will put it on VI. That the Ungodly would be persuaded to put on Christ. Quest. But some may say What is it to put on Christ Answ. 1. Christ is to be put on for Justification but in that sence those Saints at Rome had put him on before 2. Christ is to be put on by way of Imitation this refers to Sanctification We must follow his Example in his holy and gracious Life we must apply his Righteousness for our Justification by Faith and walk by the glorious Pattern he hath left to teach us to express his Vertues and Excellencies in a course of Sanctification and new Obedience If Christ be not put on in both these respects he will profit none to Salvation VII What will become of them who instead of putting Christ on and following of him put the Devil on and instead of expressing his Excellencies they express the Vices of the Devil and Abominations of their own base Hearts VIII From hence let Saints be cautionated from defiling of their Garments a small Spot is quickly seen in a white Vesture Those only who defile not their Garments shall walk with Christ in white Lastly Let all take heed to keep their Garments for otherwise Men will at one time or other see their Shame Christ a Lamb. Joh. 1.36 Behold the Lamb of God! 1 Pet. 1.19 As a Lamb without blemish c. Rev. 14.11 I beheld and lo a Lamb stood upon Mount Zion c. IN the two first Texts the Greek Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compounded of α privativo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur which signifies Strength that is not strong The Article ὠas Erasmus hath observed out of Chrysostom and Theophylact is emphatical distinguishing him from the Typical Lamb and denotes also Relation for it puts in mind of the Prophecies of Esay and others used Acts 32. The word in Rev. 14.1 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Diminutive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies Agnellus a little Lamb tener adhuc immaturus tender c. John 21.15 How and in what respects Christ may be called a Lamb follows Metaphor I. THe Lamb is a very innocent and harmless Creature Bullinger calls it a Symbol of Innocency It doth no Wrong or Injury to any II. The Lamb is made a Prey of and often worried by Dogs Wolves and other evil Beasts III. The Lamb is a meek and patient Creature bearing Wrongs not seeking Revenge upon them that strike and abuse him IV. The Lamb is silent when brought to the Slaughter doth not cry complain nor strive as other Creatures do V. The Lamb is a lovely and very delightful Creature hence Vriah's Wife is compared to it VI. The Lamb is a contented Creature let the Shepherd put it into what Pasture he please it grumbles not but seems very well satisfied VII The Lamb is a clean Beast whose Flesh God appointed for Food and the Flesh of no Beast is more generally prized especially at its first coming than Lamb. VIII The Lamb was appointed under the Law for Sacrifice it was to be taken out of the Flock to be severed from the rest to be kill'd a He-Lamb and without spot was to be offered up to make an Atonement and the Blood to be sprinkled c. IX Lambs are very profitable Creatures they enrich their Owners their Fleece and Skins are good for Cloathing Also the Money of the ancient Patriarchs was called a Lamb because the Figure of a Lamb was on it Abraham bought a Field for an hundred Pieces of Silver or Lambs X. The Lamb is a small Creature to other Beasts therefore the Hebrews call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aben-Ezra apud Jobum tenellam Pecudem vel Agnellum interpretatur A small Sort of Cattle or diminutive Lamb. Parallel I. JEsus Christ is of a sweet quiet and harmless Nature and Disposition Such an High-Priest became us who is holy harmless undefiled separated from Sinners c. II. The Lord Jesus was preyed upon by Devils and wicked Men who continually worried him like hungry and blood-thirsty Wolves Lions and ravening Beasts whilst he was upon the Earth III. The Lord Jesus with a meek and patient Spirit bore all those vile and grievous Wrongs Contradictions of Sinners and horrid Blasphemies in the days of his Flesh without seeking the least Revenge upon them Austin saith he is compared to a Lamb because of his Mildness IV. The Lord Christ was silent when he was led to be crucified He is brought as a Lamb to the Slaughter and as a Sheep is dumb before the Shearer so opened he not his Mouth He did not cry nor cause his Voice to be heard in the Streets V. Christ is the Delight of the Father very lovely in the Eyes of Saints and Angels nay what was said of Titus Vespasian may fitly be spoken of Christ He is the Delight of Mankind VI. Christ was abundantly satisfied to become any thing and to do whatever the Will of his Father was tho 't was to be abased so low as to be born of a poor Virgin to live in a mean Condition and to have no where to lay his Head whilst he abode in this howling Wilderness VII Christ was ordained of God to be the Food of our Souls and there is no Meat so sweet or is so much prized by the Godly especially when they first receive him by Faith as this Lamb. My Flesh is Meat indeed and my Blood is Drink indeed Whosoever hath fed spiritually on Christ he desireth no better Dainties VII Christ the Lamb of God is our only Sacrifice He was taken from among Men separated from Sinners truly Man He was a Lamb without blemish no Spot or Stain of Sin could be found in him He was slain or offered up upon the Cross to make an Atonement for the Sins of his People and his Blood must be sprinkled or applied to our Consciences by Faith IX Christ enriches all
satisfying Fruit no other Fruit can satisfy not only good for Food but choice and satisfying Food 5. There is store of Fruit on this Tree see how the Tree hangs the Boughs thereof are wonderfully loaden the Plenty is great in this 't is like the Tree spoken of by Daniel 6. It s Fruit is lovely and delightful to the Eye do not the Looks of these Apples invite you 7. It s Fruit is durable cannot corrupt nor decay 8. 'T is the Tree of Life Eat of this Fruit and thou shalt not dye but live for ever Such are past from Death to Life and shall not come into Condemnation Joh. 5 2â—â— 9. 'T is Fruit that those that eat thereof shall be made wise by it 10. It yields a sweet Smell comforting under Faintness 11. It is medicinable the Fruit of this Tree will purge out the evil Venome and horrid Poison that came into our Natures by old Eve's eating of the forbidden Fruit contrary to the Command of God 12. It s Shadow is most excellent for refreshing it gives great Consolation yea the greatest Consolation to poor fainting wearâ—â—ed Souls that willingly sit down under this Tree 1. He shelters from the scorching heat of God's Wrath due for Sin 2. He shelters or is a Covert from the hurt and heat of Persecutors or Rage of such 3. 'T is a delightful Shadow Refreshing to the weary Soul and in a troublsome Land a sweet Resting-place 4. 'T is a Shadow that yields full Content and Satisfaction I sat down in the Text signifies her acquiescing there or making her Abode under the same she desires no better nor no other Happiness seeks noâ—â— to Angels to Saints nor to her own Works 1. I sat down with Delight now this Delight is neither carnal nor sinful but 't is spiritual 2. 'T is great Delight which the Church has even ravishing Joy 3. 'T is abiding and lasting Delight increasing it will be more and more as it is said of the Light of the Righteous it shines more and more to the perfect Day 4. This Delight is an Earnest of that Delight which the Soul shall have in Heaven 5. 'T is a compleat and perfect Shadow it answers all Needs a Shadow for the Head Heart and every part and at all times From hence we infer 1. What great cause have we to admire the Goodness of God tho he denied us in Adam to eat of that Tree of Life after the Fall yet hath he provided us another Tree of Life to make us immortal 2. What Fools are all those who refuse to eat and live for ever 3. Let us also learn from hence when we are faint and weary to seek to none but Christ the Tree of Life for Refreshment 4. How happy are Believers who sit under the Shadow of Christ's Protection his Ordinances and Divine Doctrine Christ an Embassador Mal. 3.1 And the Lord whom ye seek shall suddenly come into his Temple even the Messenger of the Covenant whom ye delight in c. THe Words Embassador Legate or Messenger are synonimous Terms properly such as are commission'd or deputed betwixt distant Parties to transact Affairs of moment The Term is applied to Christ who is the Angel Messenger or Embassador of the Covenant who not only transacted but compleated the Work of Redemption thereby reconciling God and Man who were before at variance and Enmity Which shall be further manifested in the following Parallel Metaphor I. AN Embassador or Messenger of Peace is an honourable Person and usually a great Favourite to the King II. An Embassador is a wise Person skilled in State-Affairs and knows how to adjust National Differences or to make up a Breach or Breaches that may be between one Kingdom and another III. An Embassador must be of known Integrity and Faithfulness as well as of Ability great Trust being reposed in him IV. An Embassador is appointed and made choice of to this great Employment and Place of Trust by the determination and decree of the King V. A Person that is chosen to go an Embassador must accept of the Place and Work before he takes his leave of the Court. VI. An Embassador is entrusted with Matters of great weight and moment things that concern Peace and War the Weal and Wo of Kingdoms and Nations VII An Embassador as he is chosen and entrusted with Matters of great consequence so likewise that he might be invested with a Legal Power he receives a special Commission from the Prince or State he represents which does authorize him to that Work and Office VIII An Embassador having received his Commission leaves his own Kingdom and goes into that Country to which his Prince hath ordered him there to negotiate the Affairs that are committed unto him IX An Embassador of Peace represents the Person of the Prince or State that sent him so that the same Honour and Dignity or Indignity that is shewed to him is shewed thereby to the Sovereign whom he represents And it is easy to guess how much they esteem the Prince by the Respects they pay to his Embassador X. An Embassador is strictly tied to the prescribed Rules Precepts and Directions which are delivered to him and doth not must not proceed contrary unto them XI An Embassador is oftentimes sent to prevent or put an end to War that thereby great Effusion of Blood Ruin and Desolation might be stopp'd and prevented XII An Embassador offers Terms or makes Proposals to the adverse Party thereby finally to conclude and make a lasting Peace XIII An Embassador that hath a tender Heart is greatly grieved when he sees his Mediation and merciful Terms of Peace to be slighted and rejected and from the consideration of the woful Misery and Calamity that is like to follow he is the more importunate using many Arguments to cause Compliance XIV An Embassador hath many Servants or a great Retinue waiting upon him and is a Person deserving much Honour in discharging his Trust with very much Awe and Fidelity to his Prince XV. An Embassador hath Power given him to ratify and confirm Articles of Peace between Kingdoms and Nations who are at variance that so there may be Commerce between them in future Times XVI A faithful Embassador is received with abundance of Joy at his return home and is highly preferr'd as a Testimony of great Favour for his Works sake XVII An Embassador not having success in his Business in bringing the Adversary to amicable Terms of Peace and Reconciliation many times against those Nations or People that refuse bloody War is proclaimed and great Desolation follows XVIII An Embassador is oftentimes an Instrument to save Thousands and Ten Thousands of Souls from Death and Kingdoms from Fire Sword and Destruction and thereby he raises Trophies to his Fame and Glory Parallel 1. CHrist the Embassador or Messenger of the Gospel of Peace is a most noble honourable and renowned Person Lord of Lords most excellent in Worth and Dignity one near-allied
be burying work for Multitudes seven Months By Fire and Sword shall he plead with all Flesh and the slain of the Lord shall be many Isa. 66.15 16. XXIII Jesus Christ at his first coming did weaken the Kingdom of Satan spoil'd Principalities set up Trophies of his Victory made a shew of them openly led Captivity in Triumph and will compleat the Work at his second Coming will take the old Dragon and bind him for a thousand Years And at the end of the thousand Years cast the Dragon the Beast and the false Prophet into the perpetual Dungeon Rev. 20.2 v. 20. He will then give a Reward to all his Prophets and Saints both great and small make them Rulers over Cities over all Nations To bind Kings in Chains and Nobles in Fetters of Iron and dash them in pieces like Potters Vessels give the Upright Dominion over them in the Morning place them upon Thrones with Palms in their Hands make them Kings and Princes in all the Earth to Reign with him till he deliver up the Kingdom to the Father which puts a final End to all the Wars but retains the honourable Title of being the Captain of our Salvation for ever even for ever Amen Inferences I. FRom hence we may infer what great Danger Christ's Enemies are in and the certainty of their being spoiled if they stand it out against him The Enemies of the Lord shall be broken to pieces 1 Sam. 2.10 the Lamb shall overcome them Rev. 17.14 II. That 't is best for all Christ's Followers to keep close to their Leader not to forsake their own Captain they can never chuse one like him with him there is safety and certainty of Victory Let us say to him as Peter did Whither shall we go Thou art on the strongest side for thou hast the words of Eternal Life III. That it is the Interest of all his Enemies to submit to him whilst Terms of Peace are offered to them there is no standing out against him Can thy Heart endure can thy Hands be strong in the day that he the Lyon of the Tribe of Judah shall deal with thee Many even of the Mighty have fallen under him the Dragon and his Angels could not stand before him How much less than Man that is a Worm and the Son of Man which is a Worme Job 25.6 See Metaphors Consuming Fire Embassador and Man of War Christ a Refiner Mal. 3.2 3. For he is like a Refiners Fire c. He shall sit as a Refiner and Purifier of Silver c. THIS Similitude is taken from Refiners who in Crucibles melt their Metal and separate the drossy parts from that which is pure So Christ by a Divine Heat and Warmth refines and purifies the Graces he bestows on Believers consuming the wicked and vicious parts which are elsewhere called Dross This Refining is called the fiery Trial 1 Cor. 3.13 c. upon which place Chemnitius says this fiery Trial is exercised either by outward Troubles or by Temptations of Conscience or by a more clear Manifestation of Truth by the Word which leads Men from the darkness of Error and Ignorance to the Light which purges out those Dregs that agree not with the pure Graces of the Spirit Simile I. A Refiner is one that tries and refines Metals whether Silver or Gold c. II. The Gold or Silver before a Refiner's Fire refines it as 't is taken out of the Earth is full of drossy matter III. A Refiner to purge and purify Gold that so he may make it very pure hath his Furnace and uses Fire IV. A Refiner knows before Gold is tried and refined in the Fire it is not for his use 't is not pliable V. A Refiner melts the Gold and makes it very soft and thereby makes it fit for his purpase VI. A Refiner to hasten and the better to accomplish his Work makes the Fire more hot or adds to the heat thereof VII A Refiner separates the dross from the Gold and makes it much more fine and pure than it was before and thereby makes it very valuable A little refined Gold is much set by and prized above that which is course and drossy VIII A Refiner refines Gold once and again several times if he designs to make it very pure We read of Silver Seven times refined in a Furnace of Earth Psal. 12.6 IX A Refiner finds it necessary to add or put something of another nature into Gold an allowed proportion of Allay whereby he opens and refines it the sooner and indeed if something of that nature be not done Refiners would tell you Gold would be long before if ever so well refined and fitted for the Hammer X. A Refiner doth not put his Gold into the Furnace to waste or spoil it but contrariwise that there it might be purified not to receive loss thereby he would not lose a grain of it XI A Refiner lets his Gold remain no longer in the Fire than till the dross be consumed and 't is made pure and fit for his purpose XII A Refiner in refining his Gold wasteth his Fewel XIII A Refiner resolves by putting his Gold into the Fire to destroy all the Dross and indeed there is nothing besides the pure Gold that can endure and abide the Fire all Filth and drossy Matter flies away like Smoke XIV A Refiner finds by Experience that pure Gold receives no detriment by the Fire though it grow less in quantity and so that way may seem to waste yet 't is much better in Nature or Quality XV. When a Refiner hath purged and refined Gold 't is formed into choice and rare Vessels and other things fit for Use and Ornament Parallel I. JESUS CHRIST tries and refines his People who are compared to Gold and he not only tries them but also their Graces II. The Hearts of God's People before Christ the Spiritual Refiner refines and purges them are full of Corruption Sin and Filthiness Naturally Men and Women are very foul and drossy III. Jesus Christ that he may purge and purifie his People puts them into a Furnace of Affliction As the Fining-Pot for Silver and the Furnace for Gold so the Lord tries the Heart I will refine thee c. I have chosen thee in the Furnace of Affliction IV. Jesus Christ finds that untill the Hearts of his People be purified and refined by Him which he doth several ways they are not yeelding and pliable in his Hand they will not subject to his Will nor be fit for his use V. Jesus Christ melts and softens his People by Affliction and by the Spirit Thus saith the Lord of Hosts Behold I will melt them and try them for what should I do else for the Daughter of my People As much as if he should say What way else can I use to bring them to be pliable that I may fit them for my purpose God saith Job maketh my Heart soft VI. Jesus
Believer's All and he esteems him so to be Not to exclude the Persons of the Father and of the Holy-Ghost for what Christ is as God they all are being but one and the same eternal Being So that he that honoureth the one honoureth the other also he that honoureth the Son honoureth the Father and the Holy-Ghost I. Christ is All in All in the First Creation though this I do not say is directly intended in this place 1. He was before all things 2. He is the Original of all Creatures the Founder or to use the Scripture-Phrase the Beginning of the Creation of God Rev. 3.14 He made all things all things were made by him and without him was not any thing made that was made 3. He upholdeth all things by the Word of his Power c. And by him all things do consist 4. As he was before all the Original and first Former of all things and as he upholdeth them so likewise for him all things are and were created 5. He hath the disposing of all things By him Kings reign and Princes decree Judgment All Power is given to him in Heaven and Earth He hath the Keys of Hell and Death He sets up and pulls down kills and makes alive at his Pleasure 6. He is Heir of all things He hath universal Lordship over Angels Saints wicked Men and Devils See Christ the Heir II. But more directly Christ is All in All in the second Creation 1. He is the Substance of all Shadows Which are Shadows of good things to come but the Body is of Christ. 2. He is the Anti-type of all Types the All which Moses and the Prophets pointed to 3. He is all in all in Pacification and Reconciliation of God to Man and of Man to God He hath abolished in his Flesh the Law of Commandments contained in Ordinances for to make in himself of twain one new Man so making Peace 4. Christ is all in all in Satisfaction and Payment of our Debts He was made Sin for us that knew no Sin that we might be made the Righteousness of God in him The Lord hath laid on him the Iniquities of us all 5. Christ is all in all in Justification He is the Lord our Righteousness It is in him all the Families of the Earth and every believing Soul is justified In the Lord shall one say have I Righteousness and Strength 6. Christ is all in all in Election he is the Root of it the first of Election the Sum of our Election we are chosen in him for him and given to him None shall be saved but such as are elected but had it not been for Christ none had been elected had not Christ been found as the Fruit of the Wisdom of God what would have signified Election the Fruit of the Grace of God 7. Christ is all in all in Vocation He it is that hath called us and that makes that Calling effectual to us Who hath saved us and called us not according to our Works but according to his Purpose and Grace 8. Christ is all in all in Sanctification But of him are ye in Christ Jesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption He hath loved us and washed us from our Sins in his own Blood 9. Christ is all in all in Acceptation He hath made us accepted in the Beloved 10. Christ is all in all in respect of Salvation he is the Author of Salvation I looked and there was none to uphold therefore mine own Arm brought Salvation He hath no Partner or Competitor His Name shall be called JESVS because he shall save his People from their Sins Neither is there Salvation in any other 11. He is all in all in Conversion 1. It is he that shews the Soul the Need and Necessity of it 2. He it is that quickneth us You hath he quickned who were dead in Trespasses and Sins 3. He it is that hath begotten us by his Word and Spirit and hath given a new Heart to us and hath planted a new Principle of Life in us 12. He is all in all in the Pardon of Sin 1. He purchased Pardon for us 2. He gives us a broken Heart in order to it and a Heart to ask it and a Hand to receive it 3. Pardon is given for his Name 's sake 13. Christ is all in all in every Grace 1. He gives Faith To you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake 2. 'T is he that hath shed abroad the Love of God in our Hearts by the Holy-Ghost All Grace is treasured up in him Of his Fulness have we all received and Grace for Grace He is the Author Increaser and Finisher of our Faith and all other Graces in us 14. Christ is all in all in the Ministry of the Word 1. 'T is Christ that is preached We preach Christ crucified 2. 'T is Christ that gives Grace and Gifts to preach To me is this Grace given that I should preach among the Gentiles the unsearchable Riches of Christ. 3. 'T is he that ordains and appoints Men to this Work and puts all true Preachers into the Ministry 4. 'T is he that opens the Mouth to speak and the Ear and Heart to hear and receive the Word Take Christ away and what Gospel can be preached c. What is Paul and what is Apollo I am nothing Gospel-Ministry and Ministers are nothing without Christ. So then neither is he that planteth any thing neither he that watereth but God that giveth the Increase 15. He is all in all in every Ordinance First In Baptism 1. This Ordinance shews forth Christ's Death 2. It holds forth his Burial We are buried with Christ in Baptism 3. It holds forth his Resurrection take Christ away and what signifies Baptism Secondly In the Lord's-Supper Christ is all in all 1. It holds forth that his Body was broken and his Blood was shed 2. It shews his Love to us and his Suffering for us Thirdly In Prayer Christ is all in all 1. We must ask in his Name 2. By the help of his Spirit 3. 'T is he that presents and makes our Prayers acceptable to God 4. What is Prayer or any Duty Saints can perform if they meet not with him in it and if it be not done to his Glory An Ordinance without Christ is but as a Cabinet without a Jewel or a Shell without the Kernel 16. Again Christ is as one saith all from the Father all to the Father and all with the Father 1. All from the Father I am come that ye might have Life Life here and Life hereafter and that ye might have it more abundantly The Life of Grace and of Glory they are by Christ. 2. Christ is all to the Father I am the Way the Truth and the Life Every Word here hath
Benefit by the flesh or Death of Christ unless he be quickened by the Spirit 4. The gospel in the grace of it when received in Truth works out that cursed enmity that is in the heart against God and thereby reconciles the sinner to the blessed Majesty of Heaven 5. The grace of the gospel works Regeneration makes the sinner another Man a new Man It forms the new Creature in the Soul 1. It infuses new qualities 2. It makes the Proud Person humble and not to vaunt himself 3. It makes the Unclean Person Chast and to loath Lascivious thoughts 4. It makes hard-hearted sinners full of Bowels 5. It makes the impatient Soul to bear all things 6. It makes the Covetous Person Liberal and to distribute to the poor 7. It makes the worst Husband the best Husband the worst Wife the best Wife the worst Children the best Children the Rebellious ones to be Obedient ones 6. The gospel in the grace of it brings the Soul into Union with God No Grace no Christ. God is the Fountain of this Union Christ is the Conduit-pipe as Mediator the Spirit and the grace thereof is the stream Union is let into the Soul at this door no grace no God no union with him and no Union with him no Communion with him 7. The grace of the gospel washeth the polluted Soul it cleanseth the filth of the heart and Pollution of the Life He put no difference between them and us purifying their hearts by faith 8. The grace of the gospel or saving operations of the Spirit heals the wounded Soul he poured in Oyl and Wine c. 9. Gospel grace gives the Soul a right to all the Blessings of a Crucified Christ 't is that which puts on the Wedding garment It was a pretty saying of a good Man 1. The Father weaves this Garment he was first concerned about it he prepared the matter with which 't is made 2. The Son made it he has wrought Righteousness for us 3. The Spirit puts it on 10. The grace of the gospel makes a glorious Soul a glorious Man a glorious Woman a glorious Family a glorious Church a glorious City a glorious Kingdom where 't is generally received in Truth It makes a glorious Soul It finds it naked and clothes it It finds it starved as it were and feeds it It finds it wounded and heals it It finds it cold and warms it It finds it unclean and sanctifies it It finds it poor and inriches it It finds it in bonds and sets it at liberty It finds it an Enemy to God and reconciles it It finds it Condemned and justifies it It finds it Dead and gives it Life 11. The grace of the gospel adornes the Soul it puts Ornaments upon the head and Chains beyond those of Gold upon the Neck It decks it with Jewels I decked thee with ornaments I put Bracelets upon thy hands and a chain on thy neck I put a Jewel on thy forehead earings in thine ears and a Beautiful Crown on thy head thou wast dect with Gold and silver with silk and broidered work It puts a Ring on the Finger it adorns the Soul with a meek and a quiet Spirit which is in the sight of God of great price 12. The grace of the gospel makes a man to behold a beauty and glory in the gospel to love it and to suffer for it The gospel is worth little in the sight and esteem of that man that has not the grace of the gospel What is the word of grace without the grace of the word 13. Gospel grace is an excellent preservative against the Plague of Sin No Pestilence so bad as this How shall I saith Joseph do this thing and sin against God It is also a Potion to work it out as well as to preserve from it 14. Gospel grace is good really good alwayes good and glorious at all times 't is good in health the Soul cannot have health without it good in Sickness 't is good in Prosperity 't is good in Adversity 't is good in good times and wo to them that want it in bad times we are blessed that have it but they are cursed that are without it whatsoever Profession they make For the Profession of the gospel without the grace of the gospel will do a man no good 't is but the name without the nature the Cabinet without the Jewel the Lamp without the Oyl 15. The grace of the gospel makes men like to Christ to love Christ and to die for Christ. 16. Gospel grace makes men to live to God they live to themselves that have it not they live to God that have it It makes men wise to be men of Understanding to live sober to themselves to live righteously to men and to live holy towards God to live in Subjection to God to obey God to delight in God and to live in Obedience and Subjection to his Church 6. The gospel is glorious in respect of the tenders and offers made therein to the Sons of Men. VVhat is tendered Repentance is tendered Pardon is tendered Peace is tendered Bread and VVater of Life is tendered perfect Righteousness is tendered Adoption is tendered Glorious Liberty is tendred in short God is offered he makes a tender of himself Christ is tendred with all his Benefits who is the Pearl of great price worth Millions yea more than ten thousand worlds a Marriage with Christ is tendered the Spirit is tendered with all the blessings of it a Kingdom is offered in the gospel a Crown is offered a Crown of endless glory a Crown that fadeth not away Eternal Life is tendered VVho is it that makes these tenders and offers in the gospel The great God he that has them to bestow and a right to give them VVho are they offered to To such that are his Enemies Rebels even the worst of Sinners in a word who ever will he that hath a will to receive them may have them Upon what Terms are they offered Freely offered without Money and without price tho' a man as to Righteousness hath nothing of worth nor Beauty in him being in himself but a Lump of Sin and Filthiness yet he may have these things they are offered unto such They are sincerely and faithfully offered God doth not mock men and women offer them such things as these and yet never intend to bestow them upon them if they have a heart a Mind to them my Life for theirs they may enjoy all these and many more like glorious good things Nay and more then this they have been often tendered with much Affection and in Bowels of Compassion God bewails and Christ bewails the state of such who do refuse them O then what Fools are mortals to slight and reject these tenders 7. The gospel is glorious in Respect of the glorious things that are brought about and accomplished thereby The first I
unto Christ and spiritual Intimacy and Communion with him O when wilt thou come unto me 'T is the Voice of my Beloved that knocketh With my Soul have I desired thee in the Night IV. The Spouse desires such Favour and Manifestations of Christ's Love and Grace that she may never forget his Love We will remember his Love more than Wine V. The Spouse desires as doth every gracious Soul that Christ would lay himself under such Obligations of Love and Friendship to her that he may never forget her The Death of Christ is the greatest Expression of his Affection to his Elect. Let him seal up his Love to us by the Kisses of his Mouth viz. by his gracious Promises and we are sure enough VI. The Spouse desires the greatest Confirmation of Christ's Love and gratious Affection to her to have clear Evidence of her Union with him and eternal Life VII Manifestations of Christ's Love do belong properly to the Church and covenanted People of God Hence the Spouse presumes to speak thus unto her Beloved Let him kiss me with the Kisses of his Mouth I have the Liberty and Privilege to request it of him VIII Manifestations of Christ's Love are greatly prized by gracious Persons after there hath been a seeming Strangeness or Breach in their Apprehension between them knowing they were wholly in the fault and the only Cause of the Breach IX The Love-Tokens or Expressions of Christ's blessed Favour to the Spouse make the Daughters of Jerusalem to long after Christ's Love and Favour as well as she Whither is thy Beloved gone O thou fairest among Women that we may seek him with thee This was after she had declared His Mouth is most sweet he is altogether lovely X. How sweet and exceeding comfortable are the Kisses of Christ's Mouth or Evidences of his Love after a long time of spiritual Desertion XI Manifestations of Christ's and the Father's Love are glorious Tokens or Acts of Acceptance of poor Sinners who having been very vile and rebellious return home at last to their Father's House and embrace a precious Saviour XII The Kisses of Christ's Mouth who is the only King and blessed Potentate of Heaven and Earth are an infinite Honour can a poor Creature be more eminently dignified Let him kiss me with the Kisses of his Mouth BY Mouth Annotators generally understand is meant his holy Word or his own lovely and gracious Doctrine that is Let me have expressions or give evidence of thy Love to me from thy Word Kiss me with the Kisses of thy Mouth by a Metonymy of the Cause viz. Cum causa organica sive sermonis formandi instrumentum pro ipso sermone sive loquelâ ponitur That is when the Organical Cause or the Instrument that forms Speech is put for the Speech it self as the Mouth is put for Testimony Deut. 17.6 15.19 Mat. 18.16 which is expounded John 8.17 It is also written in your Law that the Testimony of two Men is true The Mouth is also put for a Command or Appointment as Gen. 45.21 where the Mouth of Pharaoh so 't is in the Hebrew signifies the Command of Pharaoh So the Mouth of the Lord is put for his Command Word and Appointment Exod. 17.1 Numb 3.16 39. 20.24 27.14 Deut. 1.26 43. 34.5 Where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta Os Domini at the Mouth of the Lord with us translated Word is by the Targum attributed to Jonath Vziel rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad osculum Verbi Domini To the Kiss of the Word of the Lord. Lying Lips do not become a Prince that is lying Words Now the Reason why the Church desires Kisses of Christ's Mouth may be as followeth METAPHOR KIsses of the Mouth are Expressions of high Favour much more than to kiss the Hand II. Kisses of the Mouth have Virtue in them they tend to encrease Love in the Object or beget more ardent Affection III. Kisses of the Mouth are plain and visible Evidences of cordial Affections and many times put a Person out of doubt about the Reality of the Giver's Love IV. The Mouth is the Instrument or Medium to convey the inward Conceptions of the Heart and Mind whether it respects Thoughts or Actions to the Knowledg and Understanding of others Parallel CHrist in a high manner expresses his Favour and exceeding great Affection unto his People in his Word I lay down my Life for my Sheep Greater Love than this hath no Man II. Evidences of Christ's Love from his Word and gracious Promises are full of Life and Virtue they wonderfully draw out the Soul in Love and Longings after Christ. How did that sweet Word or Kiss of Christ to Mary endear her to the Lord Jesus Woman thy Sins are forgiven thee III. Evidences or Manifestations of Christ's Love to a believing Soul are clear Demonstrations of Christ's real Affection When a Promise is set home and imprinted upon the Soul or Spirit of a doubting Christian it causes all his Fears to flie away Remember thy Word unto thy Servant upon which thou hast caused me to hope IV. The Word of Christ is the Way or glorious Medium he makes use of to convey or make known those gracious high and eternal Conceptions of his Heart and Mind to his Elect also hereby he opens and explains to us the End of his Coming into the World and his Design in dying and in all things he did which otherwise would have been hard to us to have found out METAPHOR OThers many times kiss them they do not love out of Complement II. Others give sometimes a flattering and dissembling Kiss like that of Absalom's kissing the People thinking thereby to steal away their Hearts from David his Father III. Others salute Persons oftentimes with an unchast and wanton Kiss IV. Others kiss when they design to murther Thus Joab kissed Abner and slew him Judas our Saviour and thereby betrayed him Disparity CHrist never vouchsafes any the Kisses of his Mouth but to those that he dearly loves II. Christ always when he vouchsafes his gracious Favour to any Soul doth it in all Simplicity and Integrity of Heart in his Heart is no Guile or Deceit III. All Christ's Kisses are holy chast heavenly harmless and innocent IV. Christ's design is to save those whom he kisses He came to seek and to save that which was lost I come that ye might have Life Inferences FRom hence we may perceive what a vast difference there is betwixt the Godly and the Wicked The one have their Hearts set upon heavenly Objects the other on carnal the Desires of the one are holy heavenly and spiritual the Desires of the other are fleshly earthly and sensual II. If the Kisses of a Saviour or Evidences of his Love are so sweet methinks this should stir up all to desire Kisses of Christ's Mouth III. It may be some Souls are ready to enquire How may I come to
take much Delight to behold daily pry and look into by Reading and Meditation His Delight is in the Law of the Lord and in his Law he doth meditate both Night and Day VII So he that would have a clear sight of God in his glorious Attributes and Perfections must look into the Gospel with open Face he must look with a full and single Eye as one that is resolved by the help of the Spirit according to the nature of his sight to see what may be beheld therein and not cast a squint Look as it were upon it seem to look towards God when his Heart is more upon other Things and Objects We with open Face c. If thy Eye be single thy whole Body it full of Light VIII So he that doth cast but a transient Look into the Word of God or is but a bare Hearer thereof may whilst the Word is a preaching see or have some sence of his Sin and deplorable Condition he is in by Nature and be somewhat troubled for it a while but not putting into practice what he hears but turning to his former Course again he soon forgets what a deformed and miserable Wretch he is which is the principal Import of that Text in James IX So a Christian that looks into the Word and Gospel to behold the Glory of God hath but the sight of the Image Resemblance and Representation of God shining therein before his Eyes Simile ONe Glass hath not all the Properties which we have here mentioned II. Some Persons use too frequently to look into a Glass as others do to an evil End viz. to paint patch and spot their Faces and to see their vain Beauty which tends to increase Pride and foolishly to lift themselves up Disparity THe Gospel or Word of God is a spiritual Perspective-Glass as well as a Looking-Glass II. A Christian cannot look too oft into God's Word provided he do not neglect his particular Calling in so doing or let one Duty interfere with another neither doth his looking into the Word of God tend to lift him up but rather to humble and abase him for the more we see of God the more with Job and Isaiah we shall abhor and be ashamed of our selves There are divers other Disparities which we pass by they are the Contrivance and Workmanship of Man and brittle things c. besides many of them are false giving not a true Representation of Persons and Things c. Inferences LEt this teach every Soul the Folly of spending so much time in looking into a carnal Glass to see their own Faces and vainly to trim and deck their Heads and Bodies whilst they greatly neglect looking into this Glass wherein the Glory of God in a glorious manner may be seen See Metaphor Light And thereby they may learn how to make themselves ready for Christ's Coming as also what their happy Condition is if truly in Christ. 2. When you see a Glass or injoy the useful Benefit thereof remember the Glass of God's Word and as you slight not nor throw away that Glass by which you obtain your End viz. a Medium to behold what you desire be perswaded never to slight or throw away the Word of God but improve it to the Ends for which God gave it till you come to have the Faculty so suited and fitted to behold the Object that you shall see as you are seen and know as you are known which will be in a State of Glory and not till then 3. To inform the poor dark and blind World that as a Glass of what nature soever it be yet it is altogether useless to a blind Man till his Eyes are opened so till God opens blind Eyes poor fallen Man cannot see any of the Glory of God nor understand this glorious Gospel or Word of God 4. Let it perswade all Christians who do stedfastly believe that the Holy Scriptures or Word of God are or may be compared to a Glass in many of the Particulars afore-going to look more into it with earnest Prayer that as it is a Glass as clear as Chrystal so the Eyes of their Understandings may be opened to the end they may as in a Glass Behold the Glory of the Lord and be changed into the same Image from Glory to Glory even as by the Spirit of the Lord. 2 Cor. 3.18 Professing the Gospel compared to the Plough Luke 9.26 He that puts his hand to the Plow and looks back is not fit for the Kingdom of Heaven HE that puts his hand to the Plough c. Our Saviour means Preaching owning or professing the Gospel The professing the Gospel may in divers respects be compared to a Plough Methapor A Plough is an Instrument made fit for the Husband-man to break up and till his Ground II. The Plough cannot break up the Ground of it self it must be held and drawn or nothing can be done by it III. It is a hard and difficult thing to plow up some Ground especially that which is rocky full of Roots or hath long lain fallow IV. The Plough pierces deep into the Earth makes as it were deep Gashes or Wounds in the Heart of it discovering what sort of Earth it is V. The Work of the Pluogh is but Opus ordinabile a preparative Work in order to sowing the Seed VI. It is best Plowing when the Earth is prepared and mollified by the Showers of Heaven then the Work goes on sweetly VII The Plough turns up by the Roots and kills those rank Weeds that grow in the Field VIII That Field is not well plowed up where the Plough jumps and skips over some part of it making Baulks it must turn up all the whole Field alike IX New Ground is much more easily plowed than that which hath lain a long time untilled X. In the last place and more directly to the main Drift and Scope of the Text the Plough must be held throughout the whole Journey a Man must not put his hand to it and presently grow weary and look back Parallel THe Gospel is an Instrument prepared and made fit by the Almighty to break or plow up the fallow Ground of our Hearts II. The Gospel must be believed and professed by us we must lay our hand to it and by the Power of the Spirit it must as it were be drawn upon our Hearts or it can do nothing III. So it is a very difficult thing to convince and humble the hard and obdurate Heart of a Sinner which is compared to a Stone and as firm as a Rock Shall Horses run upon the Rocks Will one plow there with Oxen IV. The Gospel pierces the Heart of a Sinner by powerful Convictions When they heard this they were pricked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punctim cedo pungendo penetro or pierced point-black to the Heart Then the Word divided as it were between the Soul and Spirit laid the Heart open made a discovery of what was hid
to be better rooted in Grace and strengthned in Holiness VII So when the Word of God is early received in the Love of it when a young Person is sanctified in the Bud Grace many times flourishes more abundantly Such have treat Advantage above others Long Experience tends much to the strengthning of Grace enabling the Soul to hold out in an evil Day It was a great Advantage to Timothy that he knew the Holy Scriptures from a Child VIII The Seed of God's Word which the Son of Man by his faithful Ministers soweth in the Ministration of the Gospel falls oftentimes upon a hard and rocky-hearted Sinner who tho he receive the Word with much seeming Joy yet in time of Persecution falls away Because of the Word be is offended Others like thorny Ground receive the Seed but the Cares of this World and the Deceitfulness of Riches choak the Word and it becometh unfruitful The other hear the Word and understand it not then cometh the Devil called the Fowl of the Air and catcheth away that which was sown in the Heart This is he that receiveth Seed by the High-way-side IX So the Fruitfulness of the Word in Mens Hearts depends upon Christ's gracious blessing and shining upon it and the Spirits bedewing and watering it 'T is God that gives the Increase X. So when the Word of God is received in truth into the Heart Sin and Corruption will if not carefully weeded out spring up and hinder the Growth of the spiritual Seed Hence the Apostle gives charge to the Saints That they should look diligently lest any fail of the Grace of God lest any Root of Bitterness spring up and trouble them XI So none but honest and sincere Christians stand in the Day of Trial and bring forth Fruit unto Eternal Life XII So such as God hath sent to preach his Word do diligently attend their Ministry early and late in season and out of season as knowing that their Labour shall not be in vain in the Lord. XIII Even so hath the Seed of the Word been sown in all Ages notwithstanding the Storms have beaten and the Wind of Persecution hath blown very roughly sometimes one way and sometimes another yet this hath not in the least prevented the sowing of the spiritual Seed of the Word XIV How plentifully hath the Word of God been preached in England and in other Countries and how plentifully was this spiritual Seed dispersed by the Apostles and Servants of Christ They went every where preaching the Word Which is come unto you as it is in all the World and brings forth Fruit as it doth also in you since the day ye heard of it and knew the Grace of God in truth METAPHOR SOme Men either through want of Judgment or to save Charge sow bad Seed such as will not bear much Fruit although the Ground whereon it is sown be never so good II. No Seed that Men sow can be at all fruitful or yield encrease except the Plow go before to break up the Ground which the Seed cannot do of it self by any Art of Man III. Many Men have sowed good Seed and that upon good Ground and it hath taken Root and flourished and yet by some Accident or other they have had a bad Harvest brought but little Corn into the Barn or sometimes none at all IV. The Seed which Men sow is not quickned except it die Disparity But the Seed of the Word of God is good Seed and was never sown into good Ground that is a good and honest Heart but it took Root and became fruitful as all true Believers have experienced II. But the Word of God through the mighty Operation of the Spirit is not only Seed but also the spiritual Plow by which the fallow Ground of the Heart is broken up and made fit for it self to sink into and take deep Root there III. But never was the Seed of God's Word sown in a good and honest Heart taking Root there and flourishing but a blessed Harvest always followed nay tho they sow in Tears they shall reap in Joy He that goeth forth and weepeth bearing precious Seed shall doubtless come again with rejoycing bringing his Sheaves with him IV. But the Word of the Lord dieth not but liveth and abideth for ever The Words that I speak unto you they are Spirit and they are Life Inferences IT may inform us that the Cause why some Persons fall away and turn with the Dog to his Vomit and with the Sow that was washed to her wallowing in the Mire is Because they were never sincere nor upright in Heart The honest and upright Soul falls not away cannot fall so as never to rise again but brings forth Fruit to everlasting Life as our Saviour clearly shews II. O then let Men and Women take heed to their own Hearts and see whether they were ever throughly broken in the sight and sence of their Sin The Word and Gospel must first be as a Plow unto them to break up the stony and fallow Ground of their Hearts before like Seed the Word can be received by them III. Remember that notwithstanding a poor Soul may meet with many Storms and go through much Difficulty and Trouble both within and without rise early and lie down late whilst he keeps his Hand on the Lord's Plow in this Seeds-Time of the Word yet the Harvest will make amends for all You that have sowed in Tears shall reap with Joy Nay the Day is at hand wherein both the Sower and the Reaper shall rejoyce together The Word of God compared to Rain Deut. 32.2 My Doctrine shall drop as the Rain c. Simile RAin is the immediate and proper Work of God He gives us Rain from Heaven and fruitful Seasons Are there among the Vanities of the Gentiles they that can cause Rain Or can the Heavens give Showers art not thou he O Lord II. Rain falls by divine Direction and Appointment God causes it to rain upon one City and not upon another You often see a Cloud dissolve and spend it self upon one place when there is not a drop within a few Miles of it one Land may have Rain and a fruitful Season when another may have none III. There is a great deal of difference in the Showers of Rain that fall upon the Earth sometimes you have it in small Drops a drisling Rain which comes gently but continuing long it waters the Earth and the Fruits thereof throughly going to the very Root at other times it comes down in a hasty and violent manner causing the Streams to run but it is gone presently and doth but little good IV. Some People in the World have no Rain as the Egyptians for it is said that it seldom or never rains there V. Rain comes down successively and gradually now a little and then a little it doth not fall all at one time before it gives over but