Race of Mankind VI. Bread tho it be prepared be suited be good given and ordained to an high a very high and excellent End yet it must be taken and us'd according to the Intent of the Giver and proportionable to the end of it otherwise we shall starve in the midst of Plenty VII Bread is pleasant to the taste of all but especially to the needy The full Soul loaths the Hony Combe but to the hungry every bitter thing is sweet VIII Bread renews Strength and preserves Persons Lives not only David and the Samaritans found it so but it is the common Experience of all Mankind without it Faintness immediately succeeds and soon after Life expires IX Bread as it renews Strength and preserves Life so it fits for Work and Business no Man can work much or continue long in Business without it X. Bread is of universal necessity and benefit the Rich want it as well as the Poor the Landlord as well as the Tenant the King as well as his Subject Children in their Non-age young Men in their full Strength and the old Man that is going out of the World they all need it and have Benefit by it XI Bread is the best of all earthly Blessings Beauty Ornament Wealth Treasures are below it and inferiour to it and not to be valued with it A Man will pawn his Cloaths dispose of his Treasure mortgage his Land rather than want Bread XII Bread hath a hidden Virtue in it which cannot be known but by Taste or Experience A Man may see and hear much but this is nothing 't is Taste Relish and Experience that discovers the Virtue of it and a small Morsel tasted is better than the great King of Babylon's Feasts that were seen and not partaken of XIII Bread is a free Portion and common to all that will work for it it belongs to the Poor as well as the Rich none excepted from it but on a Forfeiture he that will not work neither let him eat XIV Bread is absolutely necessary to comon Happiness a Man cannot enjoy himself his Relations without it if he hath glorious Apparel sumptuous and fair buildings gallant Gardens large Fields and Pasture if it were possible to have the Wisdom Wealth and Glory of Solomon and want Bread he could take no Comfort in it the fretting and hungry Humour would haunt him and like the Worm and devouring Caterpillars of Egypt eat up and devour all his Comforts XV. Bread in a sence of the want of it will occasion violent Motions according to the old Proverb Hunger will break stone Walls c. XVI Bread as it comprehends the greatest of Blessings when promised so the greatest of Judgments when denied Bread shall be given and thy Waters shall be sure Parallel I. THe Lord Jesus was prepared by God the Father to be a meet and fit Saviour and Food for our Souls A Body hast thou prepared me II. Jesus Christ is well suited to the Soul or Subject that is to receive him all Qualifications which are really useful to support and refresh the Soul are in him viz. Mercy Kindness Goodness Gentleness Pity and Sympathy He administers to the Poor feeds fills satisfies c. Of his Fulness we receive and Grace for Grace III. Christ is good in himself and in his own nature and he cannot but be so because there is no evil quality can mix incorporate or convey the least Tincture into him altho he seems to refuse the Attribute of absolute Good Why callest thou me good c. Yet was he really and compleatly good in his whole Nature and Quality being God c. IV. Jesus is not inherent in us as some imagine but is a distinct Person or Substance without us the Gift of God to us He came to his own but his own received him not But to as many as received him to them gave he Power to become the Sons of God c. V. Christ was ordained of God to a very high and excellent end even to uphold the whole Race of Mankind this Lamb was fore-ordained That through him Sinners might be saved Thou shalt be my Salvation to the ends of the Earth VI. In like manner tho Jesus Christ the blessed Saviour be prepared and suited be good and given be ordained and appointed to a very high and excellent End yet if he be not taken and made use of according to the intent of the Giver and proportionable to the end for which he was given misguided and careless Men may perish the Supper of the great King did only benefit the Receiver the rest that came not when invited perished They that were hidden shall not taste of my Supper The Prodigal had starved had he not come to his Father's House for Bread VII In like manner Jesus Christ is pleasant and sweet to a hungry Soul that is sensible of the want and need of him Vnto those who believe he is precious c. VIII In like manner Jesus Christ renews strengthens and preserves the Souls of Men before he comes they are without Strength and those that refuse him shall certainly die in their Sins c. IX Even so Jesus Christ received doth fit for spiritual Work and Business I can do all things through Christ that strengthens me But without him nothing can be done to any purpose Without me ye can do nothing X. The Lord Jesus is of universal necessity and benefit the Rich want him as well as the Poor the Landlord as well as the Tenant the King as well as the Peasant young Men in their full Strength old Men when they are going out of the World they all need him For there is no other Name given under Heaven by which Men can be saved All have some Benefit by him He is the Saviour of all Men but especially of them that believe XI Jesus Christ is the best of Blessings beyond compare The Chiefest among ten thousand He is that Bread that addeth Strength to the Faculties creates a healthful Appetite in every right Receiver yea Beauty Ornament Wealth Treasures are below him and not to be valued with him he is better than Gold yea the most fine Gold Better than Rubies and all things that can be desired are not to be compared unto him Wise Men Masters of the best Reason have sold left forsaken all for him Moses left all the Riches and Honours of Egypt for Jesus Christ. David crys Whom have I in Heaven but thee c. The Primitive Saints parted with their Substance their Cloaths their Peace yea their Lives and all for Christ's sake We have left all and followed thee c. I account not my Life dear unto my self c. for whom I have suffered the loss of all Things c. XII In like manner the Bread of Life the Bread of God hath hidden Virtue in him which none can know but those that have
towards men and as accommodated for the profit of Believers that nothing which he does shall hurt them To this may be referred that speech of God which of all is most sweet and gracious and full of comfort inasmuch as it was spoken in the very swelling as it were of Anger When he speaks to Moses of the grievous sin and Apostacy of the People Exod. 32.10 Now therefore let me alone that my Wrath may wax hot against them and that I may consume them c. Jehovah speaks as if he had been bound and constrained by the Faith and Prayer of Moses so as that he could not destroy the People unless he had asked him leave as Psal. 106.23 Therefore he said that he would destroy them had not Moses his chosen stood before him in the breach to turn away his Wrath lest he should destroy them Of so great a vertue and efficacy are the Prayers of the just before the Lord James 5.16 See Gen. 32.28 Hosea 12.4 Josh. 10.12 13 14. c. Esa. 1.13 The calling of Assemblies I cannot away with or more properly I cannot bear it is iniquity This is expounded with respect to the sanctity of God and his abomination of iniquity as verse 14. Your New Moons and your appointed Feasts my soul hateth which is intimaâ—â—ed by these phrases of humane abhorrence Something also of loosned or disjointed Members after the manner of men is attributed to God as Jer. 6 8. Be thou instructed O Jesuralem lest my soul be loosned or disjointed from thee so the Hebrew that is lest after the manner of a member that is broken or out of Joynt it departs from or be separate from thee and thou as a strange member be cut off or divided from me Ezek. 23.18 She discovered her Whoredoms and discovered her nakedness then my mind was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disjointed from her By this phrase the Communion of God with Believers is most excellently expressed for if for their wilful and contumacious Rebellions God departs from them the head is as it were separated or pluckt off the putrified members as the Lord by a like metaphor speaks to the wicked Synagogue Jer. 15.6 For thou hast forsaken me saith the Lord thou art gone backward Therefore will I stretch out my hand against thee and destroy thee I am weary with Repenting Much and great was the forbearance and patience of God before this desertion which is indeed the filling the Measure of Iniquity spoken of Gen. 15.16 Matth. 23.32 To these privatives in man may be referred Diseases by which is signified the punishment of sin which Christ bore in our stead Esa. 53.4.10 Suitable to Hos. 13.14 I will ransome them from the power of the Grave I will redeem them from Death O Death I will be thy Plagues O Grave I will be thy Destruction Repâ—â—ntance shall be hid from mine Eyes Thus he speaks with respect to his Sacerdotal or Priestly Office as Heb. 2.14 Forasmuch as the Children are made partakers of flesh and blood he also himself took part of the same that through Death he might destroy him that had the Power of Death that is the Devil 2. With respect to his Prophetical Office 2 Tim. 1.10 Because by the Gospel he hath abolished Death and brought Life and Immortality to Light For he strongly defends his Church so as that the Gates of Hell shall not prevail against it and 1 Cor. 15.26 The last Enemy that shall be destroyed is Death Here is a most evident symbol of the Resurrection as Junius and Tremellius upon the place rightly conclude Paul upon these words of Hosea 1 Cor. 15.55 Thus speaks O death where is thy Sting O Grave where is thy Victory c. Of the second sort of mens Actions which are ascribed to God there may a distinction be made viz. Such as are internal and such as are external The internal are with respect to the diverse States Circumstances or Conditions of men and so God is said to be a Husbandman that is Synechdochically a Vine dresser John 15.1 The reason of the Comparison follows in the next verses and is largely expounded Esa. 5. and Matth. 20. c. Christ who is the hypostatical Wisdom of God and his Eternal Son calls himself a Workman when he speaks of the Creation Cant. 7.1 For by him were all things made and without him was nothing made that was made John 1.3 Col. 1.16 c. So God is said to be the Builder and Maker of a City which hath Foundations Heb. 11.10 that is the Cause Fountain and Author of Eternal Life and Heavenly Joy So he is called a Man of War Exod. 15.3 From that Almighty work of his of overwhelming and drowning Pharaoh with his Egyptian Host. Besides in Wars waged among men he is the chief General and Captain giving Victory to whom he pleases and scattering routing or destroying whom he pleases See Psal. 46. and 76. c. Christ is called a Counsellor Esa. 9.6 with respect to his most wise decree in restoring Salvation at whose disposal it was 1 Tim. 1.9 Who hath saved us and called us with an holy Calling not according to our works but according to his own purpose and Grace which was given us in Christ Jesus before the world began Likewise with respect to his most Holy Office in manifesting the Divine will to our capacities in order to Salvation and his obedience to the Father c. The Lord is called a Phisitian Exod. 15.26 Because he frees men from all perils of Souls and Bodies which are frequently compared to Diseases Psal 147.2.3 c. This is peculiarly ascribed to Christ the Redeemer for the blessing of spiritual health which we receive from him Matth. 9.12 Mark 2.17 See Esa. 61.1 He is called a Shepherd Psal. 23.1 Which appellation is also peculiarly attributed to Christ with respect to his Office as a Saviour Cant. 1.7 and 2.16 and 6.2 Ezek. 34.23 and 37.24 Micah 5.3 and 7.14 Zach. 13.7 John 10.11 Heb. 13.20 1 Pet. 2.25 and 5.4 and elsewhere He is called a Father Deut. 32.6 Psal. 68.6 Esa. 64.8 Matth. 6.1 6 8 9. Rom. 8.15 Which term is most full of Comfort and Joy declaring the Love and Affection of the Omnipotent God towards men So he is called Father of spirits Heb. 12.9 c. Christ called the Everlasting Father or as in the Hebrew the Father of Eternity Esa. 9.6 Because he most sincerely loves Believers and Glorifies them in blessed Eternity The seventy have most elegantly translated this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater futuri seculi the Father of the Age to come He is called the First-born Psal. 89.27 Col. 1.15 18. Rev. 1.5 Jehovah and Christ are frequently called Prince Captain King Esa. 9.6 and 55.4 and 32.1 and 33.22 To denote their Majesty and celestial Dominion of which more elsewhere He is called a Bridgroom Matth. 9.15 and 25.1 Mark 2.19
gentle and mild ways to reclaim them XVIII If a mild Fatherly intreaty and gentle usage will not reclaim them the Father uses a Rod and chastises them because he loves them XIX A Father corrects his Children not that he delights in it but because it is absolutely necessary he proportions the punishment to the Crime his Bowels yerning upon them the while and when the Chastisement has effected its end he is ready with open Arms to receive them as in the case of the Prodigal XX. A Father provides a Portion for his Children and takes care of their future maintenance and subsistence it being his duty to lay up for them PARALLEL I. GOd is the Author of Spiritual Being to his People Of his own will begat he us with the Word of Truth Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope c. Hence Believers are called his Children begotten by his holy Word and Spirit II. God the Spiritual Father nourishes and with Parental tenderness brings up his Children hence 't is said they are born up by him from the Belly and carried from the Womb To be laid to the Breast like new-born Babes that they may receive the sincere Milk of the Word III. God Cloaths his Saints He that so Cloaths the grass of the field shall he not much more Cloath you O ye of little Faith He Cloaths them with the Garments of Salvation covers them with the Robe of Righteousness and adorns them with the graces of his Spirit and Evangelical Holiness that he might take the more delight in him IV. God so loved his children that he sent his only begotten Son to save them In love to their Souls he delivers them they are precious in his sight and honourable and therefore he hath loved them c. Like as a Father pitieth his Children so the Lord pitieth them that fear him V. God saves and defends his Children from their Soul-Enemies as Sin Satan Spiritual Wickedness in high places which without his help would be too strong for them therefore he covers them with his wing from the rage and malice of Persecutors he is always ready to take their part If it had not been the Lord who was on our side says David when men rose up against us then they had swallowed us up quick c. What a strict charge does the Lord give to the Ungodly touching his Israel When they went from Nation to Nation and from one Kingdom to another people he suffered no man to do them wrong yea he reproved Kings for their sakes saying Touch not mine Anointed and do my Prophets no harm VI. God is exceeding tender and thoughtful of the Babes and weak ones among his people and gives particular charge concerning them unto his Ministers Strengthen ye the weak hands and confirm the feeble knees And in another place Comfort the feeble minded support the weak He is said to gather the Lambs with his arm and carry them in his bosom and gently to lead those that are with young VII God provides Food for his people and whatsoever else they want The young Lyons do lack and suffer hunger but they that seek the Lord shall not want any good thing There is no want to them that fear him He abundantly blesses Sions provision and satisfies her poor with bread Gives meat to them that fear him for he is ever mindful of his Covenant He provides Physick for their Soul-Diseases Bless the Lord O my Soul says David who forgiveth all thine iniquities who healeth all thy diseases VIII The Lord takes great delight to hear his little Children his Babes in Christ learn to pray and open their wants to him and though they stammer out a request or sigh or lisp out a Petition he is willing to hear and answer them His Spirit helps their infirmities for they know not what they should pray for as they ought and maketh intercession for them with unutterable groans Though like the Prophet they chatter like a â—â—rane yet he will not despise them but rather lend his Ear to them than to the vain pomp and empty Ceremonies of Formalists and the specious performances of the Hypocrite IX God is proposed by Christ as a holy patern and example to his Saints Be ye perfect as your Father in heaven is perfect And in another place Be ye merciful as your Father also is merciful God is not soon angry but patient and long-suffering so should his Children be c. X. The Lord God loves such of his Spiritual Children best who walk closest with him who are holy as he is holy pure as he is pure who are changed into his Image made partakers of the Divine Nature Daniel was greatly beloved and David recorded to be a Man after Gods own heart by way of Eminency and John is called the beloved Disciple after the same manner For it is agreeable to Reason and Equity that where there is the nearest similitude there should be the dearest love and Vnion XI None teacheth like the heavenly Father none more careful to train up and instruct his Children in right ways he hath given them his holy Word which is able to make them wise to salvation Prophets Evangelists Apostles Pastors and Teachers to instruct them Rules to walk by Precepts of behaviour towards Enemies and Friends high and low rich and poor I will teach you saith the Lord what ye shall do He teaches sinners in the way He teacheth the hand to war it is he only that teacheth to profit Isa. 48.17 In a word he hath given them the Lord Jesus in whom are hid all the Treasures of wisdom and knowledge XII The Ears of the Lord are ever open to the crys of his Children Ask and ye shall receive c. whatsoever ye shall ask in prayer believing ye shall receive This is the confidence that we have in him that if we ask any thing according to his will he heareth us and if we know that he heareth us whatsoever we ask we know that we have the Petitions that we have desired of him XIII The Lord God knows what 's best for his Children and never fails to supply them if they ask in Faith He never refuses but when they ask amiss Ye ask and receive not says the Apostle James because ye ask amiss c. XIV The heavenly Father when Israel would be going on in a course of Idolatry and sin tells them he will hedge up their way with thorns and make a wall c. that is to stop Israels pursuit insomuch that she shall not overtake her Lovers As the Lord has a hedge of protection to secure his people from evil Isa. 5.5 Job 1.10 so he has a hedge of affliction to keep them from evil The hedge of thorns is a Metaphor and signifies much trouble and difficulty of
was to have hands laid upon the Head this was a Sign of Death XII The Head is the Subject of Humility When Men have been much affected with some great Thing they put Earth upon their Heads XIII But notwithstanding all the Head is the Glory of the Man XIV The Head sheweth the greatest Signs of Pity and Sympathy to the poor distressed and afflicted Members XV. The Head is the governing Part of the whole Man the Eyes the Ears the Hands the Feet are all governed by the Head XVI The Head loves the Body that belongs to it and is concerned night and day for its Prosperity XVII The Head receiveth Reverence and Respect Love and Honour from the Body and the Members Parallel I. THe Son of God as he was higher by Birth than Men yea than the greatest of Men Kings and mighty Potentates of the Earth c. so is he by Place and Office God hath anointed him with the Oil of Gladness above all his Fellows and set him over the Works of his Hands II. The Son of God the mystical or spiritual Head is the Seat of the spiritual Senses There is the clear seeing Eye the perfect hearing Ear the pure true and infallible Taste by which Things are distinguished aright the good from the bad for the benefit of the whole Body the Church III. Jesus Christ as a publick Person and Head of his Church is Receiver-General and common Treasury of the whole Body Whatsoever came originally from God for the Good and Benefit of the Church is lodged in Christ as Mediator and Head of his Church As David said All my Springs are in thee so may the Church say of Christ We beheld his Glory as the Glory of the only begotten Son of God full of Grace and Truth It pleased the Father that in him should all Fulness dwell IV. The Son of God doth transmit or cause to be transmitted by way of communication all the Supplies of the Mystical Body whether it be Peace of Conscience Ease for Soul-pains by an Application of his Blood and Spirit to comfort 'T is by Him that the whole Body by Joints and Bonds have Nourishment administred one to another as knit together in all parts and increasing with the Increase of God Of his Fulness we all receive and Grace for Grace V. The Son of God is the Fountain of Strength to his Church 't is said All Power is given to him I can do all things through Christ that strengthens me VI. Jesus Christ was a Man of Labour that carried our Burthens for us in Divine respects The Burthen of Temptations from Satan and the World fell upon him the Burthen of Persecution even to Death it self The Lord laid on him the Iniquities of us all VII The Lord Jesus was a Man of Sorrows and acquainted with Grief There was no Sorrow like his it was heaped upon him even to perfection VIII The Lord Jesus is the Man of God's Right-hand made strong for Himself upon whom the Blessing is conferred by the Father as a Token of Good to the whole Church In Him all the Families of the Earth are blessed IX Christ the holy and spiritual Head received the Consecration of God for he was filled with the Holy-Ghost from the Womb and as a perfect Nazarite continued separate till his Baptism at which time the holy Anointing being upon him in a visible manner did furnish him for his Ministry and fit him to be a Priest unto God this holy Unction descended on him as it did on the Head of Aaron not only drenching his Beard but all the parts of his Body also even to the Skirts of his Garment Say ye of him whom the Father sanctifieth and sendeth into the World c. Who through the eternal Spirit offered himself to God X. The Son of God not only beareth the Glory of Priesthood but the highest Glory of his Father's House which consists of Kingship c. Thou art a Priest for ever c. We see Jesus made a little lower than the Angels c. crowned with Glory and Honour XI Christ was the principal Object of Envy and Hatred The Devil envied him the Jews hated him without cause Herod threatned him One while they waited to kill him at another time they led him to the Brow of the Hill that they might cast him down headlong to destroy him At last they came and laid their hands upon him in the Garden where he received the Sign of Death after his most bitter Agony and was soon after offered up on the Cross as a publick Sacrifice He died for our Sins according to the Scriptures Christ our Passeover is sacrificed for us XII The Lord Jesus was a Subject of great Humility much affected with God's Providences and Mens Wickednesses He wept when Lazarus died Christ wept when the Jews rejected him to their own Destruction and as Publius Lettius saith of him he was never seen to laugh but often to weep The Devil Herod Pontius Pilate with the Jews were not content to persecute and drive the Son of God to Corners but after they had agreed with Judas to betray him they endeavoured as much as lay in them to take this blessed Head off from his Mystical Body nothing would satisfy them till they had slain the Lord of Life and Glory XIII And so is Jesus Christ the Glory of God the Glory of the Church She glories in Him His Head is as the most fine Gold He is altogether lovely This is my Beloved and this is my Friend O Daughters of Jerusalem XIV Christ being in all things like unto us Sin only excepted hath shewed no small Signs of Pity and Sympathy as one touched with our Infirmities as appears both before he left the World and since 1. He comforts them by good Words and Promises he will not leave them comfortless but will come to them 2. He assureth that he would send another Comforter the holy Spirit 3. He prays the Father to take them into his Care and Protection 4. He cries out from Heaven when Violence is offered to them Saul Saul why persecutest thou me c. XV. The Son of God as Head of the Church hath the Government on his Shoulders his Members hear his Voice and keep his Commandments and his Commandments are not grievous unto them XVI Jesus Christ loves his Church yea all his Members He died to save and redeem them he shed his Blood to wash and sprinkle them and went to Heaven to prepare a Place for them and is concerned both night and day for their Prosperity and Welfare he will come again from thence to solemnize the glorious Marriage and receive them unto himself that where he is there they may be also I love them that love me He gave himself that he might redeem us from all Iniquity He hath loved us and washed us from our Sins with his own Blood
well that which is written in the Heart of Man as that which was written in Tables of Stone and then as to the Law of the Gospel that is called the Law of Christ because he gave forth all the Precepts contained thereâ—â—â— 2. The Lord Jesus Christ is full of Goodness full Proofs of which he gave before his advancement to his Dignity He is not forward to accuse is free from Anger not subject to take advantage by the Weakness of an Offender but ready to pity and forgive if the Circumstances of the Cause will bear it An Instance of which we have in what Christ said to the Woman taken in Adultery He that is without Sin let him cast the first Stone c. 4. The Lord Christ is a Man of Justice that will not be flattered with fair Words His Impartiality appeared in the days of his Flesh. He told Nicodemus a great Ruler that he must be born again called Herod the King a Fox He told the Rulers of the Jews that they should hereafter see the Son of Man sitting at the right hand of Power and Glory that is as a Judg to arraign them for their Injustice Cruelty c 5. The Lord Jesus tho he be a Lamb for Meekness and a Dove for Innocency yet he is a Lion for Boldâ—â—ess and Courage and in his time will shew himself so to be to all the Ungodly of the Earth whether Kings Captains or mighty Men They shall cry to the Rocks to fall upon them and Mountains to cover them to hide them from the Face of him that sits upon the Throne and from the Wrath of the Lamb. III. The Work assigned to the Lord Jesus as a Judg is grounded upon the highest Reason 1. The Authority of God the Father who hath committed all Judgment into the hands of the Son 2. The Reasonableness of his Authority He gave to all their Being and therefore may challenge a Right more than earthly Sovereigns to sit as Judg over them 3. The Equity of his Laws which are holy just and good there is nothing amiss no fault can be found in them 4. In respect of his Subjects God is not unrighteous to forget their Work of Faith and Labour of Love c. of the Godly And 't is a righteous thing with him to recompense the Ungodly according to their Deeds He shall render unto every Man according as their Works shall be IV. The Lord Jesus Christ is appointed to take the Place and Office of a Judg He acts not of himself but by Commission from the great and mighty Potentate of the whole Universe God judgeth no Man but hath committed all Judgment to the Son 'T is he that is ordained of God to be the Judg of the Quick and Dead He hath appointed a Day in which he will judg the World in Righteousness by that Man whom he hath ordained It is appointed unto Men once to die and after Death the Judgment to which end Christ shall appear the second time V. In like manner is there a set Time a certain Day limited for the Lord Jesus the great Judg to keep a general Sessions and hold a solemn Assize for the Honour of the eternal God called the Day of Judgment It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment than for that City VI. The Lord Jesus as Supreme Judg by virtue of his Authority and Commission when the set Time is come will summon the whole World even all Offenders to appear before his Judgment-Seat The Time is coming when all that are in their Graves shall hear his Voice and come forth The Trumpet shall sound and the Dead shall be raised incorruptible There shall be a Resurrection from the Dead both of the Just and Vnjust The Lord shall descend from Heaven with a Shout with the Voice of the Archangel and the Trump of God and the Dead in Christ shall rise first We must all appear before the Judgment-Seat of Christ c. VII The Lord Christ immediatly after Summons upon this great Appearance before his dread Tribunal enters upon his last and great Work First to open the three great Law-Books that Men have lived under viz. 1. The Law of Nature 2. The Law of Moses 3. The Gospel-Law The Judg being set the Books are opened next in Order the Witnesses appear and first those that gave the Laws and they are of three sorts 1. God that wrote the Law of Nature after an invisible manner on the Hearts of Men I will come near you to Judgment and be a swift Witness against you saith the Lord. 2. Moses that delivered the Law to Israel There is one that accuses you even Moses in whom you trust 3. The Apostles that published the Gospel-Law not to Jews only but to the Gentile World These will appear not only to judg the twelve Tribes of Israel but the Gentiles whose Persons and Works also must be tried by Christ as well as the Jews He shall judg the Secrets of all Men. VIII Jesus Christ will judg the World viz. all Men both Jews and Gentiles according to their Works God shall bring every Work into Judgment with every secret thing whether it be good or whether it be evil The Necessity of which appears in these four Cases 1. The Scripture will not else be fulfilled and made good which doth fully assert the bringing to Light the hidden things of Darkness and making manifest the Counsels of the Heart 2. The Ungodly will not otherwise be convinced of all their ungodly Deeds and all their hard Speeches which ungodly Sinners have spoken against the Lord. 3. The Judgment will not otherwise appear just upon which the Glory of the Judg doth so much depend 'T is for his Glory to overcome when he judgeth And unless Matter of Fact be charged due Proportions will not be weighed out and awarded according to Desert with clearness and satisfaction either in a way of Mercy or just Severity to all Spectators Therefore the Gentiles shall be charged with Matter of Fact against the Law of Nature Whâ—â—remongers and Adulterers God will judg The Jews shall be charged for rejecting Moses and killing the Prophets The Jews and Gentiles jointly that they have neglected Faith and Charity under the Vouchsafement of the Gospel He shall judg the Secrets of Men by Christ Jesus according to my Gospel The fore-mentioned Witnesses are sufficient to prove Matter of Fact both in point of Number and Capacity The first and chief Witness will be God himself who knew all things and there can be nothing hid from him The second Witness will be Conscience which was and is with Men in all Places and Actions which Man could never leave at home nor shun his Company when he went out or when he came in He is with him in his most secret Retirements and has often told him
18.14 and 29.11 Eccl. 7.9 Isa. 29.10 and 37.7 Jer. 51.11 Ezek. 13.3 Dan. 5.20 Hag. 1.14 Hab. 1.11 Rom. 11.8 1 Cor. 2.12 c. God hath given the Spirit of slumber Eyes that they should not see and Ears that they should not hear Now you have received not the Spirit of the world but the Spirit which is of God c. 2. The Organical Cause or Instrument is put for the thing Effected by it THE Mouth is put for Speech or Testimony as Deut. 17.6 At the Mouth of two or three Witnesses shall he that is worthy of Death be put to Death but at the Mouth of one VVitness he shall not be put to death that is by the Witness or Testimony of two or three c. so Deut. 19.15 One witness shall not arise against a man for any Iniquity or for any sin in any sin that he sinneth At the Mouth of two Witnesses or at the Mouth of three Witnesses shall the matter be established which is expounded Matth. 18.16 and John 8.17 2. The MOUTH is put for a Command or Prescription Gen. 45.21 And Joseph gave them Waggons according to the Mouth of Pharaoh c. That is as we translate it according to the Commandment of Pharaoh Exod. 17.1 And the Children of Israel Journied according to the Mouth that is the Commandment of the Lord. So Numb 3.16 39. and 20.24 and 17.14 Deut. 1.26.43 and 34.5 So Moses the Servant of the Lord died there in the Land of Moab according to the Mouth of the Lord that is according to the Word of the Lord. Upon which Sanctius says in his Comment on Isa. 49. Therefore they do not rightly judge who from the Hebrew reading say that Moses dyed in the kiss of the Lord for that Tradition is not from the Hebrew Text but from the Targum which is attributed to Jonath Vziel who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Mouth of the Lord Ad Osculum verbi Domini that is according to the kiss of the Mouth of the Lord. But what 's spoken of the Mouth of the Lord is better to be referred to the Trope Anthropopathia of which we shall hear hereafter The Tongue is put for Speech Prov. 25.15 A soft Tongue breaketh the bones that is a mild civil and courteous speech so Jer. 18.18 Let us smite him for that Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for his importunate unseasonable and odious Speech But more especially for the Idiom or particular Language of Nations Act. 2.4 11. And they were all filled with the Holy Ghost and began to speak with other Tongues as the Spirit gave them utterance Cretians and Arabians do we hear them speak in our Tongues the great things or wonderful works of God It is also put for the Gift of strange Languages In my name shall they cast out Devils they shall speak with new Tongues Mark 16.17 and 1 Cor. 14.19 Yet in the Church I had rather speak five words with my understanding that by my voice I might teach others also then Ten Thousand words in an unknown Tongue That is in a Language which the People understand not c. The Lip is put for Speech Gen. 11.1 And the whole Earth was of one Lip and of one word that is of one Language and of one Speech or Idiom of speaking the Chaldee sayes of one Tongue and one Speech That the Hebrew Language is meant here which in Isa. 19.18 is called the Lip of Canaan we translate it Language by the same Trope And which by the Targ. Hierosolym and R. Saloom upon the place is called the Holy Tongue is shewed elsewhere Neither was Hebrew the peculiar name of that Language in those times because there was no need of a term of distinction there being no other Speech in the World till after the Confusion of Tongues and scattering of the People at Babel Pro. 17.7 A Lip of excellency does not become a fool much less a Lip of lying A Prince that is a worthy and excellent Speech do's not become or is not to be expected from a Fool much less should a Noble or brave mind tell Lies Esa. 33.19 A People of a deeper Lip so the Hebrew then thou canst perceive that is such as speak so obscurely that you cannot understand them as Pagninus renders it See Pro. 12.19 the Lip of Truth shall be established for ever but a lying Tongue is but for a moment Job 12.20 He removeth away the Lip of the faithful c. so 't is in the Hebrew The Palate is put for Speech Pro. 5.3 For the Lips of a strange Woman drop as an honey Comb and her Palate so the Hebrew is smoother then Oyl that is her Words or Speech The Throat is put also for loud Speaking Isa. 58.1 Cry with the Throat so the Hebrew spare not c. by which the Organ of Crying or Speaking is to be understood for the Explication follows viz. lift up thy voice like a Trumpet and what the Scope or Argument of that loud Speech or Shrill Cry was to be is added in these words And shew my People their Transgression and the house of Jacob their sins The Hand is put for Actions done by it where there is also a Synechdoche For by the Actions of the Hands some other things as also Principles or beginnings of Actions are understood as Counsel Machination or contrivance thought endeavours care c. as 1 Sam. 22.17 Slay the Priests of the Lord for their Hand is also with David that is they help him with their Counsel So 2 Sam. 3.12 and 14.19 1 Kings 10.29 Psal. 7.4 Isa. 1.15 The Hand is put for Writing 1 Cor. 16.21 The Salutation of me Paul with mine own hand that is mine own Writing and Col. 4.18 The Salutation by the Hand that is the Writing of me Paul This is ordinary viz. for a mans Writing to be called his hand among the Greeks as Pollux and Suidas sayes and among the Latines see Cicero lib. 7. Epist. ad Attic. as also in our common Language The Hand is put for a Gift reached by the Hand Psal. 68.32 Ethiopia shall make her Hands run to God so the Hebrew that is Ethiopia shall speedily transmit her Gifts as Psal. 72.10 Isa. 60.6 to which Relates that of Pliny the Ancient Greeks called Doron the palm or fist and therefore they called the Hand Gifts that word so signifying because they were given thereby See Psal. 22. 35 36. And more under the Head or Title Metaphors A Sword is put for War or Slaughter which are in a great Measure performed thereby Exod. 5.3 Let us go we pray thee three days Journey into the Desert and sacrifice unto the Lord our God lest he fall upon us with Pestilence or with the Sword Levit. 26.6 Neither shall the Sword go through your Land so Isa. 1.20 Jer. 14.12 13 15 16. and 43.11 Psal. 144.10 Rom. 8.35 and several other places It is said Matth.
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
Operation of which kind are Verbs that signifie to know which besides the bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or knowing denote the motions affections and effects that are joyned with knowledge as Psal. 90. 11. Who knoweth the power of thine Anger that is who considers or regards the power of thine Anger so as to awake from the sleep of sin and seriously to repent Israel doth not know c. Isa. 1.3 That is considers not nor takes notice of the Blessings the Lord gave it Jer. 8.7 Luk 19.41 John 8 43. Why do ye not know my Speech that is approve it and with a faithful Assent receive it The Answer of Christ giving the reason of this follows viz. even because ye cannot hear my words that is so understand them as to Embrace and close with them for through the Devils blinding of you and your wilful choice ye are of your Father the Devil and the lust of your Father ye will do To know is put for approbation as Rom. 7.15 For that which I do I know not that is as our Translation hath it allow not Rev. 2.24 But unto you I say and unto the rest in Thyatira as many as have not this Doctrine and which have not known the Depths of Satan that is have not approved of his Snares and deep Temptations To be Conscious signifies more then barely to know which differ as much as Knowledge and Conscience as Psal. 35.11 False Witnesses did rise up and they asked me things that I knew not that is of which I am no wayes conscious to my self as Psal. 51.3 because I know mine Iniquities and my sin is ever before me Where the Prophet includes the terror of Conscience and serious Contrition 2 Cor. 5.21 It is said He that is God the Father hath made him that is Christ to be sin for us who knew no sin that is who was not guilty of any sin for he was most perfectly holy and without sin So that he was made sin in this sence viz. The Father imputed our sins to him according to Esa. 53.6 And the Lord hath laid on him the iniquity of us all or hath made the iniquities of us all to meet on him c. To Know Is put for Estimation or Judgment of any thing with respect to its value or worth as 2 Cor. 5.16 Henceforth know we no man after the Flesh that is we do not value or esteem any man for external things as Riches Poverty Honour Disgrace legal Priviledges c. After which follows Yea though we have known Christ after the Flesh yet now henceforth we know him viz. that way no more he speaks of the Estimation of Christ carnally or in a fleshly way viz. in that state of humility wherein he was plac'd during his sojourning here For in that respect we shall know him no more but in his state of Exaltation Grace and Glory we shall know that is value esteem and prize him not for any legal Derivation or Pedigree with respect to his humane Nature but because he is the great Saviour and Intercessor exalted to Glory at the right hand of the Father from whom we expect our great and glorious Deliverance c. To this belongs that phrase Prov. 24.23 It is not good to know the face in Judgment in which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a respecting of Persons or an Estimation or Judgment by external appearance without respect to equity as ver 24. He that saith unto the wicked thou art Righteous him shall the People Curse c. that is from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a partial respect of persons whereas we are advised Prov. 25.21 If thine Enemy be Hungry give him bread to Eat And if he be thirsty give him water to drink For thou shalt heap Coals of fire upon his head and the Lord shall Reward thee This is a right Gospel Spirit because it is so far from a Revengeful retaliation that it commands Good for Evil. That which is said by Moses in his publication of the Commands of God Deut. 1.17 viz. Ye shall not know faces in Judgment so the hebrew Deut. 16.19 Thou shalt not wrest Judgment thou shalt not know persons and Job 34.19 That accepteth not or knows not the persons of Princes nor regardeth the rich more then the poor is a speech of Jehovah and agrees with Acts 10.34 Of a truth I perceive that God is no respecter of persons c. 2. Verbs of Cognition or knowledge also concern the Will and Affections of the Heart And so to know is to Love cherish and take care for c. As Exod. 1.8 And there arose a new King which knew not Joseph that is he regarded him not nor the good Acts which he had done in the Kingdom the Chaldee says One that did not confirm the decree of Joseph So Gen. 39.6 Jud. 2.10 Prov. 12.10 29.7 1 Thess. 5. 12. In other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know is of the same signification as Deut. 33.9 Ruth 2.10 19. Psal. 142.4 5. By a special and singular manner of the Holy Spirits speaking The phrase to know is attributed to God which denotes his special Providence Love and Paternal Care as Exod. 2.25 And God looked upon the Children of Israel and God knew them that is as we translate it he had respect unto them 1 Chron. 17.18 Psal. 1.5 6. and 37.17 18. Jer. 1.5 and 24.5 Amos 3.2 see Deut. 4.20 John 10.27 1 Cor. 8.3 2. Tim. 2.19 c. This term to know denotes also a trust and hearty confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a certain perswasion faith or assurance given by the Holy Spirit to men endued with a saving faith as Job 19.25 I know that my Redeemer liveth that is I have an absolute faith and confidence that it is so and acquiesce in it c. To know the Name of the Lord is by true faith to adhere to him Psal. 9.10 For they that know thy Name will put their trust in thee To know the Lord is to believe and hope in him Jer. 9.24 and 31.24 Hosea 2.20 John 17.3 c. This is the knowledge by which many shall be justified Esa. 53.11 The knowledge of Salvation Luk. 1.77 The knowledge of the Truth which is after Godliness Tit. 1.1 3. The very work or act When to know is put for to be able or the interior faculty of operation which is the principle of Actions Esa. 56.10 11. His Watchmen are greedy Dogs which can never have enough the hebrew says which knew not fulness Shepherds that cannot understand or as the hebrew has it that knew not to understand the meaning is that for their Covetousness they cannot be satisfied and for their blindness and want of skill cannot apprehend Divine things Aright It is said Matth. 7.11 If ye then being Evil know how to give Good things unto your Children c. That is ye can or are able notwithstanding your natural Wickedness do
their malignity and wickedness Job 24.1 Esa. 13.6 Joel 1.15 and 2.1 2. Amos 5.20 Zeph. 2.2 and 1.14 15 16 18. By way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last Judgment when God shall reward every man according to his works is called the day of the Lord Joel 2.32 Act. 2.20 1 Cor. 1.7 1 Thess. 5.2 c. The day of the Son of man Luke 17.24 26. is expounded verse 30. to be the day wherein the Son of man shall be revealed That appellation by an Antanaclasis is taken otherwise verse 22. The days will come when ye shall desire to see one of the days of the Son of man and ye shall not see it Brentius upon the place says The sence is because things are now in tranquility the Son of man is despised and rejected But so great calamities shall come upon Judea that men shall desire but for one day to see me and enjoy my help but shall not compass their desires Illyricus says ye shall desire to see that is enjoy for a small season those good things and that good state you are in whilst I am present with you but c. See verse 23. and Matth. 24.21 23. c. Christ calls his day the season of his coming into the Flesh in the fulness of time John 8.56 Your Father Abraham rejoyced to see my Day and he saw it and was glad that is he saw it by a peculiar appearance and believed upon which D. Franzius says None may doubt but a prospect of the face and person of Christ was shewn and exhibited to Abraham in his Divine vision viz. As he was born of a Virgin come of Abraham's seed beginning with miraculous ministrations exalted from his passion to the right hand of the Father and to come in the last day and Crown him in another Life The Day of the exhibition of Christ in the flesh is called Mal. 4.5 The great and terrible day of the Lord or as others render it honourable and fearful as Jacob adorn'd the place where the heavenly Manifestation was made with the same Epithete Gen. 28.17 How dreadful is this place This is no other but the House of God and the gate of Heaven This day viz. the manifestation of the Messiah is dreadful or terrible to Devils because by his power their Kingdom is destroyed John 12.31 1 John 3.8 As also to the Impious and Rebellious Enemies of Christ See Malachy 3.2 and Matth. 2 3. An Hour Mark 14.35 He that is Christ prayed that if it were possible the Hour might pass from him that is that most bitter passion the thoughts of which at that time troubled and oppressed him John 12.27 Father save me from this hour that is from the Anxiety and Agony which I shall suffer in the time of my passion Christ spoke of the time of his Passion and Death at the thoughts of which as a true and real man he seemed to be in a great trembling and consternation The End or last time is put for reward which is wont to be given when one has done his work as Prov. 23.18 Prov. 24.14 20. Jer. 29.11 So 1 Pet. 1.9 Receiving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of your Faith even the Salvation of your Souls which the Syriack renders Reward or Retribution But this Reward given by God is not a debt but of free Grace and Mercy because a merited reward or wages must bear proportion to the service done but no service of ours can bear proportion to Everlasting Life and Happiness so that it necessarily follows that the reward is purely of Grace Feast is put for the Sacrifice which is offered upon the Feast day as Exod. 23.18 Thou shalt not offer the blood of my Sacrifice with leavened Bread neither shall the fat of my Feast remain untill the Morning that is the fat of the Lamb to be sacrificed or of the sacrifice of my Feast as Junius and Tremellius render it As also the Chaldee So Esa. 29.1 Let them kill Feasts that is as we translate it sacrifices See Mal. 2.3 Psal. 118.27 Bind the Feast so the hebrew with Cords even unto the horns of the Altar that is the sacrifice of the Feast or Festival day c. The Passeover is put for the Lamb which was slain and eaten on that Festival in memorial of the Deliverance from Egypt Exod. 12.21 And kill the Passeover that is the Paschal Lamb. 2 Chron. 30 17. Mark 14.12.14 Matth. 26.17 18 19. Luke 22.8 11 13 15. Summer is put for Summer Fruit Esa. 16.9 Jer. 40.10 Amos 8.1 2 Sam. 16.2 For in these places the hebrew is only Summer Harvest is put for Fruit gathered in the time of Harvest Exod. 23.10 Deut. 24.19 Esa 16.9 Joel 3.18 'T is also put for the Reaper Esa. 17.5 Which we translate Harvest-man 4. The Opinion of Men is put for the Thing it self IN Holy Scriptures sometimes things are named and described according to appearance or mens Opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are in their own Nature This happens 1. In single words as Nouns and Verbs 2. In a Conjunct phrase In Nouns 1 Sam. 28.14 15 16 20. That Diabolical spectrum or Apparition rais'd by the Witch of Endor in the likeness of Samuel is called Samuel because he falsly gave out that he was Samuel and the deluded spectators thought him so Hananiah is called a Prophet Jer. 28.1 5 10. Not that he was truly so but so reputed 'T is said Ezek. 21.3 I will cut off from thee the Righteous and the wicked where by Righteous is meant persons that were only so in appearance having an external form of Righteousness which begat the good opinion of men but with respect to Gods notice that knows the inward frame of the Heart to be unsound there is to be unrighteous Matth. 8.12 The Jews are called the Children of the Kingdom because they seemed to be such and Christ says Matth. 9.13 I am not come to call the Righteous viz. such as are so in their own eyes but sinners to Repentance Luke 18.9 Rom. 10.2 3. c. Luke 2.48 Joseph is said to be the Father of Jesus and verse 41. he is said to be his Parent because he was thought to be so by men which is expresly said Luke 3.23 See John â—â— 42 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save them that beleive verse 25. Because the foolishness of God is wiser then men c. Where Preaching of the Gospel c. is called foolishness not that it was really so but because the worldly wise reputed it so as verse 18. viz. To teach Salvation by the Cross to seek Life in Death and Glory in Disgrace which the Carnal Worldling thought folly as verse 23. The Devil is said to be the God of this World 2 Cor. 4.4 because he boasts that the Kingdoms of this World are at his disposal Matth. 4.8 9. Luke 4.6 7.
Gospel to whom the Name Gentiles is ascribed Rom. 11.13 and other places The Term Desire is sometimes put for the Affection of Love for to be desired signifies to be loved and esteemed by a Metonymie of the effect for the Cause for as much as love begets desire after the thing beloved of which you have Examples In Gen. 27.15 Psal. 19.10 11. with 119.126 127. Prov. 21.20 Cant. 5.6 Esa. 1.29 and 32.12 and 44.9 Jer. 3.19 Lam. 1.7 10. and 2.4 Dan. 9.23 and 10.11 19. Hosea 9.6 Amos 5.11 Zach. 7.14 c. Fear is put for God who is feared Gen. 31.42 The Fear of Isaac that is the God whom Isaac Feared and Worshiped So verse 53. Junius and Tremellius think this phrase alludes to that Fear by which God as it were with a bridle restrained Isaac from revoking or recalling that blessing he gave to Jacob Chap. 27.35 c. Esa. 8 13. Let him be your fear and let him be your Dread that is let God be Feared and Dreaded by you Fear is put for the Evil feared Psal. 53.5 They feared a fear where no fear was that is they feared where there was no evil nor danger which is the object and cause of Fear Prov. 1.26 I will mock when your fear cometh that is that which you fear and tremble at as verse 27. When your Fear cometh as desolation and your destruction cometh as a Whirlwind when distress and anguish cometh upon you See Prov. 3.25 c. 2 Cor. 5.11 Knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of the Lord that is the terrible judgment of the Lord. An Action is put for its Object Exod. 15.2 The Lord is my strength and praise that is the God whom I praise and who is the scope or argument of my Song the like we have Psal. 118.14 expounded ver 15 16 Jer. 17.14 The Prophet calls the Lord his praise that is the Object of his praise and thanksgiving for his great goodness See Deut 28.8 and 12.7 c. 1 Sam. 1.27 And the Lord gave me my Petition that is the thing I asked So Job 6.8 2 Thess. 1.11 Heb. 11.13 Act. 1.4 Wait for the promise of the Father that is the Holy Spirit promised by the Father 6. The Sign is put for the thing signified IN Nouns Gen. 49.10 The Scepter shall not depart from Judah that is the Royal Authority So Esa. 14.5 Zach. 10.11 c. A Throne is also put for Regal Authority Psal. 89.4 And a Crown or Diadem Psal. 89.39 Ezek. 21.26 c. Vnction is put for the Priesthood Numb 18.8 Altars for Divine Worship 1 King 19.10 Psal. 23.4 Thy rod and thy staff comfort me that is thy Care and Love towards me for a rod and staff were a sign of Pastoral Care and Office of the Shepherd to his Flock this is withal an Anthropopathy whereby God is represented as a Shepherd and things relating to a Shepherd attributed to him Psal. 140.8 Thou hast covered my head in the day of Arms so the hebrew that is in the day of Battel and Adversities which Hostility brings the signs and Instruments whereof are Arms Psal. 44.6 For I will not trust in my Bow neither shall my Sword save me that is my Military skill Fortitude Prudence or Stratagems of which the Signs and Instruments of exercise were a Bow and a Sword to which the Divine strength and goodness is opposed verse 7. But thou O Lord hast saved us from our Enemies So elsewhere a Sword is put for War and Hostile violence Exod. 18.10 Esa. 1.10 and 2.4 2 Sam. 12.10 Lam. 5.9 Ezek. 21.3 4 9. c. In which there is also a Metonymie of the Organical or instrumental Cause as before See other Examples Psal. 144.11 and Matth. 10.34 c. Matth. 23.2 The Scribes and the Pharisees sit in Moses Chair The Chair of Moses Metonymically denotes the power of Teaching Judging and Ruling the People of which it was a symbol which things are expressed by the Name of Moses who was instructed by God to Teach and Govern and who â—â—xercised both by the Authority of God and left the Rules in Writing for the posterity of the Jews to observe The term to sit also aptly notes both for the publick teachers for the most part sate Matth. 26.55 Luke 4.20 John 8.2 Acts 22.3 The Judges also sate in a Chair or Tribunal Exod. 18.13 Judg. 5.10 Matth. 27.19 From whence to sit is put for Ruling and Judging Psal. 29.9 10. and 110.1 See 1 Cor. 15.25 2 Thess. 2.4 And whereas the Preists Scribes and Pharisees sate in the seat or chair of Moses and did conform to the way of teaching and Government of the People according to the rule of the Divine Law given by Moses Christ ver 3. Commands Obedience to them but gives a caution to take heed of their Leaven that is their false Doctrines and feigned Traditions as Matth. 16.6 12. For that did not belong to the seat of Moses but to the seat of the scornful or chair of Pestilence as Jerome renders it Psal. 1.1 the throne of Iniquity Psal. 94.20 c. Rom. 3 30. and 15.8 Col. 3.11 The Jews are called the Circumcision because that was the sign whereby they were distinguished from other Nations And the Gentiles are called the uncircumcision because it distinguished them from the Jews Gal. 2.7 8. Eph. 2.11 Rom. 2.26 27. and 3.30 â—â—al 3.11 c. In Verbs Sometimes to hide signifies to protect and put in a safe place sometimes to leave or depart from another for hiding is a sign of both Of the former we have examples Job 5.21 Psal. 27.4 5. and 31.20 21. and 64.2 3. c. Where there is also an Anthropopathy when the speech is of God Of the later we have examples Gen. 31.49 When we are hid one from another so the hebrew that is when we depart or are absent from one another Deut. 22.1 Thou shalt not see thy Brothers Ox or his Sheep go astray and hide thy self from them that is thou shalt not go away and let them alone but bring them back So Esa. 58.7 To Sleep is put for to be secure because sound and pleasant sleep is an evident sign of security Psal. 3.5 and 4 8. Puffing is put for Contempt for a slight puff of the Mouth denotes when a matter is despised as an inconsiderable thing Psal. 10.5 and 12.5 To kiss signifies Love Obedience Obsequiousness and Submissive Respect of which in antient times a kiss was a sign as Gen. 41.40 1 King 19.18 Psal. 2.12 To this some refer that phrase Matth. 5.47 Heb. 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osâ—â—ulo salutare for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to salute with kissing and embracing and so is put for a receiving or embracing in Love or Faith and Hope To Laugh is put for to be joyful which is the sign of Laughter Job 8.21 Psal. 126.1 2. Gen. 21.6 Luke 6.21 25. And to be secure Job 5.22 To Stand is put
understood For as man lives and operates by the Soul so God in himself is Essential Life and a most pure act My Soul shall not abhor you Lev. 26.11 The wicked his Soul hateth Psal. 11.5 See Esa. 1. â—â—4 and 42. 1. Jer. 5.9.29 Matth. 12.8 Heb. 10.38 Hence the Lord is said to swear by his Soul Jer. 51.14 Amos 6.8 that is by himself as our Translation renders it and agreeable to Esa. 45.23 Jer. 22.5 Heb. 6.13 Where it is expounded A Body by reason of his incorporeal Essence is no where attributed to God but 't is ascribed to our Saviour Christ in a twofold respect 1. As opposed to the Shadows Figures and Types in the Old Testament the Truth Complement or Fulfilling of the things prefigured by these Shadows being held forth in him Col. 2.17 Which are a shadow of things to come but the Body is of Christ that is the Truth and Complement is in Christ. And Col. 2.9 It is said that in him dwelleth all the fulness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodily that is most really perfectly and solidly not in a Typical or shadowy manner as God manifested himself in the Old Testament 2. The Church is called the Body of Christ Eph. 1.22 23. And God gave him to be the Head over all things to the Church which is his body the fulness of him that filleth all in all It is called his Body because he Rules it giving Sense Life and Spiritual motion to it as a mans head does to his body It is called his fulness because though Christ is absolutely perfect in himself and has no need of us his Love is so great to his Church that he will not be without it any more then a head would be willing to want his members Father I will that they also whom thou hast given me be with me where I am c. John 17.24 Eph. 4.12 15 16. So much for Christs Mystical Body As for the humane Body of our Lord it being really and not metaphorically such it concerns not this place God is called the Head of Christ. 1 Cor. 11.3 1. With respect to his humane Nature for in that sence Christs says the Father is greater then he John 14.28 2. With respect to his Office as Mediator and Redeemer for all the actions of Christ were done by the Will Order and Commission of the Deity The Apostle by the figure Climax or a certain Gradation in the same text calls Christ the head of the Man because he chose that Sex when he took humane Nature upon him so becoming the firstâ—â—born among many Brethren Rom 8.29 He also calls man the Head of the Woman because of the preheminence of Sex and being ordered her Lord and Superior In these places the Word is Metaphorical in respect of eminency because the head in the natural body is seated highest excelling the whole body in dignity of sense and reason 3. In respect of Rule and Government the natural body being ruled by it c. More generally Christ is called the Head of the Church Eph. 1.22 and 4.15 Col. 1.18 c. In which sence man has no prerogative over the Woman as to the participation of the benefits of Christ and Mystical Union with him Gal. 3.28 Neither Male nor Female for ye are all one in Christ Jesus Hence it is said Eph. 1.10 That he might gather together in one head all things in Christ both which are in Heaven and which are on Earth which Chrysostom well interprets viz. It is done by the mystery of Redemption that Celestial and Terrestrial things that is Angels and Men should have one head that is Christ whereas before by reason of mans sin heavenly things were separated from Earthly A Face Is attributed to God by which the manifestation of himself to Angels and Men and the various workings of his Providence is to be understood for so God is known to us as one man is known by his face to another the Face of God signifies manifestation 1. In the blessed state of Eternity Psal. 16.11 With thy Face is fulness of Joys so the Hebrew and Psal. 17.15 I will behold thy Face in Righteousness I shall be satisfied when I awake in thy likeness Matth. 18.10 Their Angels do always behold the Face of my Father which is in heaven In this sence no man can see Gods Face and Live Exod. 33.20 23. For now we see through a glass darkly but then Face to Face 1 Cor. 13.12 c. 2. In the state of Mortality when God in any measure reveals himself As 1. By the Face of God his presence and propitious aspect is noted as Exod. 13.21 The Lord went before them by day in a pillar of a cloud and by night in a pillar of Fire Exod. 33.14 My Face so the Hebrew shall go with thee and I will give thee rest and verse 15. Moses said If thy Face go not with us cause us not to go up hence c. that is if you be not present as heretofore in the pillar of a Cloud and Fire Hence that appellation given to Christ is deduced Esa. 63.9 The Angel of his Face or presence because by the pillar of a Cloud and Fire in a visible manner he led the Israelites of old and made the Face of God as it were conspicuous to them others say it is because he is the image of the invisible God by whom we know the Father as one man is known by his Face to another Col. 1.15 John 14.9 10. which cannot be said of any other The Face of God signifies also that glorious appearance of God to the people on Mount Sinai Deut. 5.4 And that more illustrious manner of his Revealing himself to Moses above any other Deut. 34.10 See Numb 12.6 7 8. c. Sometimes the Face of God is put for the place where God reveals himself and where the Ministry of the word flourishes or as Jehovah himself words it Exod. 20.24 Where he Records his Name c. Thus Cain is said to go forth from the Face of God Gen. 4.14.16 that is from the place where his Parents worshipped him and Jonah rose up to flee from the Face of the Lord that is left the Church and People of God to go to Tarshish among Infidels not but that he knew that none can so fly from the Face of God as to be unseen by him but he thought that there was no place for Divine Revelations besides the Holy Land and therefore hoped that in those strange places God would no longer trouble him nor impose so hard a Province upon him as to Preach against Ninive c. See Exod. 23.15 and 25.30 Psal. 100.1 2 3. and 104.4 2 Sam. 21. 1. Psal. 139.7 Lev. 17.10 Psal. 9.4 c. Sometimes wrath and divine punishment is noted by the Face of God as Psal. 68.1 Let them that hate him flee before his Face Jer. 21.10 I have set my Face against this City
11. And it came to passe that when Moses held up his Hand that Israel prevailed and when he let down his Hand Amalek prevailed c. It is said John 3.35 The Father loveth the Son and hath given all things into his Hand denoting a communication of the fulness of the Godhead to his humane nature See Matth. 11.27 and Col. 2.9 A Right hand is ascribed to God by which his Divine Power is understood or indeed the omnipotent God himself as Exod. 15.6 Thy Right hand O Lord is become glorious in power thy Right hand O Lord hath dashed in peices the Enemy Psal. 77.10 I will remember the years of the Right hand of the most high Psal. 118.15 16. The Right hand of the Lord doeth valiantly The Right hand of the Lord is exalted the Right hand of the Lord doeth valiantly Psal. 139.10 Even there shall thy Hand lead me and thy Right hand shall hold me that is thy power which is unlimited and diffus'd every where Esa. 48.13 More especially the Right hand of God notes his power which he exerts in Mercy and Bounty to Believers Psal. 20.7 and 18.36 and 44.4 and 63.9 and 8â—â— 16 18. Sometimes his wrath and vengeance to his Enemies as Exod. 15.6 12 c. The Phrase of Christs sitting at the Right hand of God being exalted in his humane Nature as Psal. 110.1 Matth. 26.64 Mark 16.19 Act. 2.33 34. and 7.55.56 Rom. 8.34 Col. 3.1 c. is not to be understood properly as if there were a local situation in a certain place of Heaven but by an Anthropopathy or Scripture way of speaking and is to be understood of a Dominion and Power most powerfully and immediately operating and governing as it is explained 1 Cor. 15.25 Eph. 1.20 21 22. and 4.10 Heb. 1.3 4. and chap. 8.1 A Finger is ascribed to God by which likewise his power and operating vertue is noted as men work by the help of their Fingers Exod. 8.19 and 31.18 Psal. 8.3 When I consider thy Heavens the work of thy Fingers c. Some apprehend that there is a metaphorical emphasis in this place because the Heavens were created with extraordinary facility by God and built very artificially as the finest and most precious sorts of workmanship are wrought by excellent Artists not by strength of body nor with their Arms and Hands but by the dexterity of their Fingers By the Finger of God the Holy Spirit is understood if you compare Luke 11.20 with Matth. 12.28 because it respects the vertue and power of its operation as Act. 10.38 c. If a mans Fingers be contracted it is called the Hollow of his hand if extended a Span which by an Anthropopathy are ascribed to God Esa. 40.12 Who hath measured the Waters in the Hollow of his Hand And meted out the Heavens with a Span c. that is to say the Lord hath done it denoting how easie it is to create all things and most powerfully to support and govern what he has Created For as men by Engines and Devices do lift up and advance huge weights c. so it is much more easie for God to rule and dispose the whole Universe at his pleasure Prov. 30.4 c. Esa. 48.13 c. A Heart is attributed to God by which either his lively Essence is denoted as the heart in man is judged to be the principle or beginning of Life Gen. 6.6 It greiv'd him at the Heart that is in himself or else his Will and Decree as Gen. 8.21 the Lord said in his Heart that is he decreed and appointed Chald. He said in his Word Jer. 19.5 It came not up into my Heart so the Hebrew that is I did neither Will nor Command it For the Scripture makes the Heart the seat of the soul whose property it is to think will and discern More especially it signifies the good pleasure and approbation of God 1 Sam. 13.14 The Lord sought him a man after his own Heart that is his favour or good will So Act. 1â—â— 22 c. Jer. 32 4â—â— I will plant them in this Land assuredly with my whole Heart and with my whole Soul that is with greatest benevolence regard and good Will Bowels are attributed to Cod by which his Mercy and most ardent love is expressed Esa. 63.15 Where is thy zeal and thy strength the sounding of thy Bowels and of thy Mercies towards me Jer. 31.20 My Bowels are troubled for him that is for Ephraim Luke 1.78 Through the Bowels of the Mercy of our God whereby the day-spring from on high hath visited us Hence comes the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia commoveri to be moved with Compassion which is frequently said of Christ as Matth. 9.36 and 14.14 and 15.32 Mark 1.41 and 6.34 c. See Gen 43.29 1 King 3.26 Psal. 51.3 See Esa. 63.7 c where the Hebrew word that signifies Bowels and Compassionate love is ascribed to God Illyricus upon the place says that this Metaphor is deduced from the love of Mothers to their Children which they bear in their Wombs the same Hebrew word signifying Bowels and Womb because the seat of affection is in the Bowels and so Metonymically the thing containing is put for the thing contained or the Cause or Instrument for the Effect agreeable to Esa. 46.3 Which are born by me from the belly which are carryed from the Womb which the Chaldee expresses You who are beloved by me beyond all people and dear beyond all Kingdoms Others by the term womb would properly understand the time of Conception and Nativity so denoting Gods Constant care and preservation even from the very birth A Bosome is in three places attributed to God Psal. 74.11 VVhy withdrawest thou thy hand even thy right hand Pluck it out of thy Bosom that is suffer thy right hand to be no longer idle but employ it as if it were drawn from thy Bosome in finishing thy glorious work against thine and our Enemies See Prov. 19.24 and 26.15 Rabbi Kimchi by the Bosome of God understands a Sanctuary which is as it were a certain hiding place for God as a mans Bosom Esa. 40.11 He shall feed his flock like a Shepherd he shall gather the Lambs with his Arm and Carry them in his Bosom and shall gently lead those that are with young This is spoken of the Messias who is here compared to a Shepherd and his tender care of the Sheep and Lambs Metaphorically sets forth his extraordinary Philanthropy or Love Mildness and Compassion to miserable sinners who are broken under the sense of Gods Wrath and weak in Faith Shepherds are wont to bear their little and weak Lambs gently in their bosom as they carry the great Sheep upon their backs or shoulders c. So does Christ in a spiritual sence c. John 1.18 The only begotten Son which is in the Bosom of the Father This phrase metaphorically sets forth the
and defends them Psal. 31 20. Thou shalt hide them in the secret of thy presence Psal. 64.2 Hide me from the secret Counsel of the Wicked from the insurrection of the workers of iniquity Psal. 91.1 3. He is said to Wipe when he destroys 2 Kings 21.13 a Metaphor taken from Dishes which are VViped or made clean by rubbing with the hands He is said to Wipe away Tears from off their Faces when he Comforts and Rejoyces his People Esa. 25.8 Rev. 7.17 4. He is said To Gird with Strength when he Comforts and Supports as Psal. 18.32 and 30.11 12. 5. He is said to Build when he produces a being by way of Creation Gen. 2.22 And the rib which the Lord God had taken from man Builded he a Woman See Exod. 1.21 2 Sam. 7.11 6. He is said to Bind up Wounds when he spiritually heals men and secures them from mischief Job 5.18 Psal. 147.2 3. Esa. 61.1 Hosea 6.1 Come let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will Bind us up 7. He is said to Open the gates of Heaven when he bestows Divine and Miraculous blessings Psal. 78.22 23 24. Though he had Commanded the Clouds from above and Opened the doors of Heaven and had rained down Maâ—â—a upon them to eat and had given them of the Corn of Heaven c. And also when he sends down Rain Deut. 28.12 He is said to Open the door of speech when he affords a fit occasion and saving means to his Ministers of Preaching the Gospel 1 Cor. 16.9 2 Cor. 2.12 Col. 4.3 To Open the door of Faith when he calls and admits men to the Faith and Communion of the Church Acts 14.27 To Open the Heart and Mind when he gives the saving understanding of his word Luke 24.45 Acts 16.14 Psal. 119.129 130. 8. He is said to Hold the right-hand of Cyrus when he gave him a prosperous success in his warlike expedition against Babilon Esa. 45.1 9. He is said to Conclude men in Sin and unbelief when as a most just Judge he declares them obnoxious to sin and therefore liable to Eternal Damnation Rom. 11.32 Gal. 3.22 10. He is said to Try and Prove as Silver is Tryed after the manner of Goldsmiths or others concerned in Mettals when he Purifies and Tryes the Godly with Crosses and Afflictions Psal. 17.3 and 66.10 Zach. 13.9 So when he Purifies and Reforms Doctrines Mal. 3.2 3. Or Destroys such as are obstinately wicked Ezek. 22.18 c. 11. He is said to break with a rod of Iron when he Chastises and Destroys Psal. 2.9 and 3.7 Esa. 38.13 and Lament 3.4 c. 13. He is said to Sift in a sieve when he tryes his People by Calamities and yet preserves them Am. 9.9 and when he scatters or disperses his Enemies like chaff Esa. 30.28 To Sift the Nations with the sieve of Vanity that is they shall be cast on the Earth as through a sieve that so dispersed they should no longer appear He compares the multitude of the Gentiles by whom Jerusalem was to be distressed to dust or chaff which is easily blown away so that little will remain of a great heap 14. He is said to make Bald the Head when he despoiles men of their Ornaments Esa. 3.17 24. for the cheif adorning of Women was in their Hair as 1 Pet. 3.3 15. He is said to Blot out of the Book of Life when men are not accounted in the number of the saved Exod. 32.32 33. Psal. 69.28.29 He is said to Blot out sins when he remits or forgives them Psal. 37.2 3. For the Scripture speaks as if there were an account kept of them in a certain Written Book which because the Messias has made satisfaction are Blotted or crossed out See Col. 2.13 14. 16. He is said to Devour or Swallow when he totally destroys as Exod. 15.7 Esa. 25.8 1 Cor. 15.54 He is to said to make Room or enlarge when he vouchsafes Deliverance from difficulties and troubles Gen. 26.22 Psal. 4.1 2. Psal. 119.31 32. He is said to Direct or make plain the way when he gives a happy issue and conclusion to the endeavours of men as Psal. 5.8 9. Esay 45.2 13. To Lose or Vngird the Loyns when he makes men feeble and unarmed and so uncapable of defence or offence Esa. 45.1 To Pour out his Anger when he Punishes Psal. 79.5 6. Ezek. 9.8 and 20.13 21 33. To Pour out his Spirit when he largely distributes his gifts Joel 3.1 2. Zach. 12.10 Act. 2.17 18 33. Rom. 5.5 Tit. 3.5 6. To make Void Counsel when he disappoints and blasts the purposes of men Jer. 19.7 To Pour out a Blessing when he plentifully distributes his benefits Mal. 3.10 He is said to Hew by the Prophets when he terrifies men by fearful Admonitions and legal Threatnings as Hosea 6.5 and when he spiritually kills them as in the following verses He is said to Stretch out the line of Confusion and the Stones of emptiness when he leaves Kingdoms and Nations to the Desolations of the Enemy Esa. 34.11 This Metaphor is taken from Architects who use lines perpendiculars and little Ropes c. He is said to Bear or carry when he Preserves Sustains Supports and Governs his People as Deut. 1.31 Exod. 19.4 Esa. 46.3 4. Heb. 1.3 He is said to Break the Head when his Wrath falls heavy and destroys men Psal. 110.5 6. Hab. 3.13 He is said to Sling out the Souls of Davids Enemies as out of a Sling 1 Sam. 25.29 that is he will violently take it away as a stone out of a Sling flies with greater force a greater way without further regard of him that throws it The Metaphors is taken from the weapons of David which was a Sling c. On the contrary the Soul of David is said to be Bound up in the bundle of Life denoting Gods Fatherly care of him in securing him from Death which his Enemies designed and preserving him so safe that nothing could be forced away from him He is said to make Way to his Anger when with just Judgments he recompences the unjust stubborness and contumacy of the Wicked Psal. 79.50 He made Way for his Anger he spared not their Souls from Death but gave their Life over to the Pestilence He is said to Weigh the Mountains in Scales and the Hills in a Ballance Esa. 40.12 Which notes with what facility and ease the Lord can sustain and manage the whole Universe even as men do a small pair of Scales The Lord is said to Weigh Spirits Prov. 16.2 by which his most exact knowledge of our Minds and inward frames is noted this metaphor is taken from men who do with a great deal of exactness Weigh things that they may know their value See Prov. 5.21 and 21.2 and 24.12 God is said to
Luke 5.34 John 3.29 This Title is ascribed to Christ for many Causes principally for his unspeakable Love to his Church which is by Faith espoused to him Hosea 2.19 Eph. 5.26 27 28 c. He is called a Witness which term is applyed to the Messiah Esa. 43.10 and 55.4 Rev. 1.5 and 3.14 Because of a certainty he discovers heavenly Truth to us John 18.37 As also because he hath most exactly fulfilled whatsoever the Prophets of the Old Testament have foretold concerning him John 1.17 c. External Adjuncts of a man are either inseparable or separable The inseparable are being in a place and time Each of these is attributed to God who in his own nature is Eternal and not circumscribed to place by an Anthropopathy First More Generally Place is ascribed to God Psal. 24.3 Who shall stand in his Holy Place viz. The Holy Kingdom where the Scriptures say his Habitation is He is said to Go out of his place when he manifests his conspicuous and apparent presence as Esa. 26.21 Micah 1.3 He is said to Retire or Return to his place when he withdraws the benefit of his Grace and as it were hides himself in order to punish offenders Hosea 5.15 More specially a seat or Throne is attributed to God Exod. 17.16 of which before Psal. 9.7 8. and 11.3 4. and 47.8 9. Esa. 66.1 Matth. 5.34 By which his most superexcellent Majesty sublimity and Authority is intimated The Prophet Jer. 14.21 Prays God that he would not abhor or disgrace the throne of his Glory By which Judea is understood wherein the visible or peculiar Kingdom of God was contained and where God vouchsafed the most eminent appearances of his Power and Glory Or else the Temple of Jerusalem as in chap. 17.12 It is taken upon which Rabbi Moses Maimon Every place which God hath appointed for the manifestation of his Power and Glory is called his Throne For great and powerful men as Kings and Princes sit in their Thrones when they make a solemn appearance so are we to understand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiss solemn Throne of the Magnificence Power and Dignity of him to whom it is attributed When a Throne and sitting upon it is attributed to Christ we are to understand that heavenly Kingdom and Government to which he was exalted in his humane nature as Psal. 45.6 7. Esa. 16.5 Matth. 19.28 Heb. 1.8 and 4.16 and 8.1 c. The Earth is said to be the Lords Footstool Esa. 66.1 Matth. 5.35 By which is noted his immensity for he is present in the lowermost part of the World Or the Ark of the Covenant in which by special revelation he was to manifest his presence according to 1 Chron. 28.2 Psal. 99.4 5. and 132.6 7. Lam. 2.1 Some by this appellation would understand the Sanctuary of God See Psal. 99.4 5 8 9. Upon which Illyricus says the sence is know that no where else nor with any of the Gentiles is the true Worship of God and his propitious presence to be found Therefore seek him here according to his Word and Promises When it is said of Christ Psal. 110.1 The Lord said unto my Lord sit thou on my right-hand until I have made thine Enemies thy Footstool and 1 Cor. 15.25 For he must Reign till he hath put his Enemies all under his feet and Heb. 1.13 It intimates that he will most perfectly conquer and subdue his Enemies as it is said Psal. 8.6 Eph. 1.22 Heb. 2.8 c. That all things are put under his Feet Neither is Place only ascribed to God but a local Posture or Situation also as Psal. 10.1 Why standest thou afar off by which the delay of Divine help is noted A metaphor taken from men who when they stand at great distance cannot lend a helping hand To stand at the right hand notes his powerful help and favour as Psal. 16.8 Because he is at my right hand I shall not be moved So Act. 2.25 God is said to Sit Psal. 29.10 and other places in the same sence that a Throne is ascribed to him by which his Government Divine Judgement and exercises in peculiar actions are signified He is said to Sit upon a Cherub Psal. 80.1 and 99.1 because of the peculiar manifestation of his presence in that place He is said to Sit upon the Circle of the Earth Esa. 40.22 because of his Majesty in Glory which infinitely excells all the Glories of the World and therefore the Inhabitants of the Earth are called Grashoppers c. Of the sitting of Christ at the right hand of God we have spoken before God is said to Dwell on High in Sion in the Church and in Contrite hearts c. Psal. 68.16 17. and 132.12 13 14. Psal. 135.20 21 Esa. 57.19 Ezek. 37.27 John 14.23 2 Cor. 6.16 by which the gracious Manifestation Action Defence Illumination Consolation and Salvation of his Divine presence to his people is to be understood It is an emphatical word which Paul uses 2 Cor. 12.9 That the power of Christ may rest upon me the words properly are that the vertue or power of my God may dwell upon me or that he would place his Tabernacle upon me and as an Vmbrage or Shadow may surround cloth and protect me When the Cloud of Glory had filled the Temple Solomon said 1 King 8.12 The Lord said that he would dwell in the thick darkness that is by this sign he manifests himself to be present as he said to Moses Lev. 16.2 I will appear in the Cloud upon the Mercy-Seat See Exod. 19.9 and chap. 16.10 Num. 9.15 Esa. 6.4 Matth. 17.5 c. The phrase of Gods sitting in the Heavens or dwelling there as Psal. 2.4 Psal. 103.18 19. 1 King 8.39 43. and Illyricus thus expounds Heaven neither ought nor can when it is called the Habitation of God be understood of a certain real or material place but it has rather a metaphorical signification and denotes that spiritual Kingdom Glory and Felicity in which God with his Holy Angels and other blessed Spirits Lives and Reigns as Psal. 115.15 16. The Heaven even the Heavens are the Lords but the Earth hath he given to the Children of men that is he requires and Commands spiritual good and Divine Worship to be given to him and leaves them to enjoy the good things of the World for he in a proper sence requires not Money Calves or Kids c. And the Learned Gerhard says God is every where with respect to his Essence but he is said to dwell in Heaven with respect to the more ample appearance of his Majesty and Glory so the whole soul is in every part of the Body but most radically in the head most effectively in the head because its most excellent effects are from thence produced So Alcuinus God is therefore said to dwell in the Heavens because the Angels and the Souls of blessed Saints have a clearer and more illustrious prospect
inanimate things in Nature and transferred to God do belong either universally or severally to those things To the former Classe belongs When there is a certain Dimension ascribed to the Infinite and Unmeasurable God and a comparison with this whole Universe whereas betwixt Finite and Infinite there is properly no proportion Job 11.8 It is viz. Jehovah the heights of Heaven The Deeps which is the perfection of God as ver 7. beyond Hell what canst thou know ver 9. The Measure thereof is longer then the Earth and broader then the Sea By which the infiniteness and immensity of God and his Wisdom is intimated of which ver 7. Canst thou by searching find out God others render it canst thou find out the Depth viz. of the Wisdom of God Canst thou find out to the perfection of the Almighty others say canst thou find out the end of Almighty Wisdom To this belongs that Sacred Mathematical expression of Paul speaking of the Love of God and our Saviour Christ Eph. 3.18 That ye may be able to comprehend with all Saints what is the breadth the length and depth and heigth viz. Of the Love of Christ as verse 19. Which passeth knowledge shewing by an Anthropopathy the unmeasurableness and immensity of that Love as if he had said it is higher then the Heavens deeper then the Sea larger then the Earth longer then any time enduring even to all Eternity Upon which place Osiander says the sence is I pray God that ye may be able with other sincere Christians after a certain manner to comprehend the unmeasurable Love of Christ towards you which that I may use a Metaphor extends it self to all Dimensions And Hyperius in his Comment very excellently The sence is says he My prayer is that you may have a full certain and absolute knowledge of the Love of Christ in all its parts Geometricians are wont to observe these differences of Dimensions when they inquire into the magnitude of solid Bodies Such therefore as belong to coporeal things the Apostle artificially compares with things incorporeal and spiritual and signifies that he earnestly desires that they should arrive to an equal certainty and perfection in the knowledge of spiritual things chiefly of the Love of Christ as Mathematicians do in the measure of solid bodies c. Here we are to note that when Magnitude is attributed to God not the quantity of a corporeal or bodily size and bigness but the very infiniteness of his Essence and essential proprieties is to be understood Exod. 15.16 and 18.11 Numb 14.19 Deut. 3.24 Exod. 5.8 Psal. 48.1 2. and 147.4 5. Jer. 32.17 18 19. Dan. 2.45 Mal. 1.14 c. Job 33.12 There is a comparison of God with man with respect to greatness whereby the unsearchable Immensity of God is intimated as if he had said God not only in Majesty and Power but also in Truth Justice VVisdom and Mercy infinitely excells all Mortals therefore thy presumption is unjust to contend with him 1 John 3.20 It is said that God is greater then our Hearts when the Speech is of a guilty Conscience as if he had said if Conscience which in many is blind convinces us of Hypocrisie how much will God who is the greatest of all things and infinite in knowledge charge us in his Judgment 1 John 4.4 God is said to be greater then him that is in the World that is Antichrist as ver 3. Whom believers by the power of the infinite and invincible God dwelling by grace in them do overcome John 10.29 God is said to be greater then all that is that he beyond comparison excells the whole Universe in Power and Majesty By the same reason a discretive quantity or plenty is ascribed to God as Psal. 86.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much or plentiful in Mercy and Truth Psal. 103.8 Great or plentious in Mercy Psal. 130.7 With him is plenteous Redemption by which is noted the infiniteness of God and his attributes as it is described Psal. 147.5 Great is our Lord and of great Power and of his understanding there is no number So the Hebrew See Psal. 36.6 Rom. 11.33 1 Cor. 2.1 In Speaking of things inanimate severally we will distribute them 1. Into things Celestial And 2. Things Elementary To the first kind belongs when God is said to look down from Heaven and sit in or inhabit Heaven as his Throne Of which before Also when God is called Light 1 John 1.5 By which his Majesty Holiness Perfection and Blessedness is noted as when celestial Light is transmitted to us there is nothing Fairer Clearer Purer or more comfortable whence it is said Eccl. 11.7 Truly the Light is sweet and a pleasant thing it is for the Eyes to behold the Sun The Greeks had an Adagy or Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dulce lumen solis sweet is the Light of the Sun 1 Tim. â—â— 16 God is said to dwell in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lucem inaccessibilem inaccessible or unapproachable Light or as our English Translation renders it The Light which no man can approach unto that is to act with that Glory Majesty and Felicity which no Creature either can have or comprehend Upon which Chrysostom says The Apostle says that God dwells iâ—â— inaccessible Light which is more then if he had said incomprehensible for that which by inquiry and search we cannot find out we call incomprehensible but that which prohibits all essay of search and to which none can come near we call inaccessible Some with inaccessible Light compare an opposite phrase where the difficulty of fully knowing God in his Majesty and Essence is described by his dwelling in Mists and Clouds for every corporeal Light which for its exceeding brightness cannot be beheld may be truly stiled a Mist and therefore inaccessible c. To this is referred where God Jam. 1.17 is called the Father of Lights with whom is no variableness nor shadow of turning in which phrase is denoted his essential Majesty and Immutability in acting Some and very fitly judge that the phrase Father of Lights is a Periphrasis of the Sun attributed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or after the manner of men For as that super-celestial Sun is distinguisht from the corporeal and visible Sun it is added that with him is no variableness nor shadow of turning When the Sun is in the opposite Hemisphere it leaves ours darkned and obscure which vicissitude of darkness and light agrees not with God for he is never the Cause of Sin and Death which are noted by the term darkness but always the Authors of Good and Life noted by the term Light and this is the scope of the Apostle as ver 13. Let no man say when he is tempted I am tempted of God For God cannot be tempted of evils neither tempteth he any man c. Salmeron upon the words says in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz shadow of turning he alludes to the
especially because of his promise of Life and Salvation For as the Morning Star is as it were the Suns harbinger declaring its speedy approach so by the clearness of Christs Resurrection and his sure word or promise he discovers unto men what an extraordinary light of Glory will be afforded to Believers in the general Resurrection when they shall shine as Stars for ever Dan. 12.3 The Morning Star gives light but much less then the Sun so the light of the knowledge of Christ in this Life is not to be compared with that most illustrious and shining Glory which the Saints shall enjoy in bliss and which by Faith they expect 1 Cor. 13.12 Secondly Elementary things God is called Fire yea a consuming Fire Deut. 4.24 and 9.3 and 32.22 Esa. 10.17 and 66.15 16. Ezek. 21.31 c. Which denotes his Wrath against sin which consumes those miserable persons against whom it burns as Fire does stubble See Psal 18.8 Where by smoke also the Wrath of God is signifyed as also Psal. 74.1 and Psal. 80.4 How long wilt thou smoke against thy People so the Hebrew Deut. 29.20 God is said to be A Lamp Candle or Lanthorn when he exhibits his grace and favour to any 2 Sam. 22.29 Thou art my Lamp O Lord Psal. 18.28 For thou wilt light my Candle or Lamp the Lord my God will enlighten my Darkness that is he is the author of my light felicity and Salvation So the Candle of God is said to shine upon Jobs head Job 29.3 in the same sence as the following words shew viz. By his light I walked through darkness where he subjoyns a clear description of his former felicity Prov. 20.27 The Spirit of man is the Candle of the Lord searching all the inward parts of the Belly that is the Lord kindles a light in man by which he looks into the most inward things and therefore it shines in the mind of a wise King that he may search out a matter and take away the wicked Prov. 25.2 3. The Word of God is called a Lamp or Candle Psal. 119.105 Prov. 6.23 2 Pet. 1.19 Because of the light of saving institutions which it exhibits to Believers To the Element of Ayr belongs when Blowing or a Blast or Breathing is attributed to God by which his Divine Grace and Refection is noted as a cool breeze refreshes a man in Summers heat thus some aptly translate that passage Esa. 57.16 For I will not contend for ever neither will I be always wroth the Spirit before me shall roll it self and I will cause a Blowing that is the Holy Spirit which I will send to sorrowful and contrite Believers shall as it were open it self to them dwell in them and in the heat of Temptations shall with a comfortable gust or breeze refresh their fainting Spirits Sometimes it denotes Divine Wrath and vengeance as a strong Wind overthrows what 's before it and inflames the Fire Job 4.9 By the Blast of God they perish that is the wicked and by the breath of his Nostrils are they consumed Psal. 18.15 At thy rebuke O Lord at the Blast of the breath of thy Nostrils Esa. 30.33 The breath of the Lord like a stream of Brimstone doth kindle it that is Hell as brimstone is a great nourisher of Fire so the infinite and never ceasing Wrath of God shall be as it were an Eternal nourisher or continuer of Hell for whilst a pair of Bellows blow the Fire it burns so the breath of the Lord viz. his Wrath shall be always of efficacy to torment the souls and bodies of the damned in that infernal stream of brimstone To the Element of Water belongs where God is called a Fountain of Living Waters Jer. 2.13 and 17.13 Because he is the indeficient Author of all Life and refreshment here and hereafter Psal. 36.9 With thee is the Fountain of Life which is to be understood in the same sence which verse 8. is called the River of his Pleasures The Spirit is called a River of living VVater John 7.38 39. to which belongs the expressions of pouring out Esa. 44.3 Joel 3.1 Zach. 12.10 Act. 2.16 17 18 33. Tit. 3.5 6. Christ in general calls the blessings derived to men through him living water John 4.10 14. For he is that most abounding Fountain of Eternal Life John 1.16 Water cleanses refreshes quenches thirst softens or mollifies c. which with other good qualities may be most fitly ascribed to the blessed Saviour in a Spiritual sence See Esa. 55.1 Ezek. 36.25 Zach. 14.8 Psal. 23.1 2. c. The Heavens or Clouds are called the River of God full of water Psal. 65.9 Because he sends plenty of Rain from thence to make the Earth fruitful To the Earth we will refer whatsoever besides what was produced before in their proper places have a being in it that are metaphorically transferred to God whether they be natural productions or made by humane Art Christ is sometimes called a Stone and Rock as Psal. 118.22 The Stone which the builders refused is become the head of the corner which expressely referred to Christ Matth. 21.42 Act. 4.11 1 Pet. 2.7 By the Builders we are to understand the Priests and Great men and others among the Israelites whose office it was to build not destroy the Church of God How these refused Christ the Evangelical History plentifully informs us yet notwithstanding he is made the head of the Corner or the firm and chief corner stone of the whole Church fitly framed together and growing in him Eph. 2.20 21. To Wit both of Jews and Gentiles having broken down the partition wall verses 14 15 16 c. Other places are Esa. 8.14 and 28.16 Zach. 3.9 Luke 2.34 Rom. 9.32 33. 1 Pet. 2.4 6 7 8. Where he is called a Rock of offence and a stumbling Stone with respect to unbelievers and wicked men c. who are apt to despise his mean worldly estate and be offended at his severity against their sinful ways God is called a Rock to such as trust in him Deut. 32.31 Psal. 18.2 Psal. 31.2 3. Psal. 42.9 and 73.26 Esa. 26.4 that is a most certain and invinsible giver of help for there were Rocks in those Countries which for their height strength steepyness and difficulty of access were reputed impregnable c. Matth. 16.18 Christ alluding to the name of Peter calls himself that Rock upon which he was to build his Church that the Gates of Hell should not prevail against it Upon which Brentius very well paraphrases I have called thee Cephas before that is a Rock John 1.43 and I do not yet repent for giving thee that title for now in your own and Brethrens name you acknowledge the true Rock and Foundation in confessing that I am Christ the Son of the living God This Confession is the true Rock and upon it as upon a Rock and Foundation will I build my Church D. Calixtus says that the words the Church is
built upon a Rock are said by a metaphor which is taken from the firmness strength or solidity of the Rock not from any Rule or Government it has for there is no such thing in it and denotes a solid stedfast and immovable Foundation but what needs any further explication when Paul an undoubted interpreter says 1 Cor. 3.11 For other Foundation can no man lay then that is laid which is Jesus Christ but upon this Rock are laid other Rocks or Stones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being an appellative signifies a Stone not a Rock cut out of the Living Rock which being single are not foundations but many being joyned cemented or united constitute or make a secundary foundation Rev. 21.14 And the wall of the City had twelve Foundations and in them the Names of the twelve Apostles of the Lamb Eph. 2.20 And are built upon the Foundation of the Apostles and Prophets c. 1 Cor. 10.4 Christ is called the spiritual Rock of which the Israelites did drink in the Desart that Rock being a Type of him Exod. 17. See Gram. Sacr. p. 504.551 God is called a Secret or Hiding place Psal. 91.1 Psal. 119.114 also a Covert Refuge or Hiding Esa. 4.6 By which his gratious defence against all hostile violence is intimated For the same Reason he is called a Munition which signifies a Fortification or Strong-Hold Psal. 31.2 3 4. Psal. 71.3 Psal. 91.2 9. Psal. 144.2 He is called a Wall of Fire Zach. 2.5 Where the Epithete of Fire is added to shew that he is not only the defender of his Church but also a most terrible avenger that will consume its Enemies as Fire does combustible matter He is called a Strong Tower Psal. 61.3 Prov. 8.10 Because of his Divine protection also for as in high and well fortified Towers we are safe from the assaults of the Enemy so much more eminently does Jehovah place them in safety who trust in him 2 Sam. 22.51 He is the Tower of Salvation says David of God which is called great deliverance Psal. 18.50 The Tower is Fortified 1. With warlike Engines which are his Divine vertue and power and all the Creatures which he makes use of to the Destruction and overthrow of his Enemies Psal. 148.8 Fire and Hail Snow and Vapor stormy Wind fulfilling his Word 2. With Provision as the Bread and Drink of Life Psal. 36.8 9 10. They shall be abundantly satisfyed with the fatness of thy house and thou shalt make them Drink of the Rivers of thy Pleasures c. 3. With a Garrison or brave Defendants which are the Holy Angels Psal. 91.12 Dan. 7.10 So that this Tower is impregnable c. The Lord God Almighty and the Lamb are called the Temple of the Heavenly City Rev. 21.22 By way of opposition to the outward and Earthly Temple as if he had said in Eternity there will be no need of those visible and external signs by which God manifested himself to his people under the Old Testament dispensation in the Temple and in the Ark of the Covenant for God will exhibit himself to be seen by his elect face to face that in this spiritual Temple they may give him Eternal and Celestial praise celebrating a festival of Everlasting Joy c. John 14.6 Christ calls himself the Way viz. by which there is a passage to the Father as ver 2 3 4. The words of the verse are I am the Way and the Truth and the Life no man cometh unto the Father but by me that is you say you know not the way to the Father and heavenly felicity why I my self whom you know am the Way by which you can arrive there nor am I only a way but a guide also by the Truth which I teach and together with the Father am the end of your Journey that is Life which the blessed enjoy Calixt in Harmon Evangel John Husse as VVolfius cites him Tom. 1. lect Memor p. 750. says Let the humble passenger behold Christ who says I am the Way the Truth and Life here is a way for him that will go for Christ is the way A way whither he would go for Christ is Truth And where he would tarry for Christ is Life Tho. a Kempis lib. 3. de Imit Christi cap. 56. I am the way Truth and Life none can Go without a Way nor Know without Truth nor Live without Life I am the way which you ought to follow the truth which you ought to believe and the life which you ought to hope for I am the inviolable way the infallible Truth and indeterminable Life I am the most right way the most supream truth and most certain blessed and increated life If thou tarry in my way thou shalt know my truth which shall deliver thee and in it thou shalt find Eternal life The light and truth of God leads us Psal. 43.3 Which Christ applies to himself John 8.12 and 14.6 For he leads us to himself who is Eternal Life 1 John 5.11 12. In whom we have all things Rom. 8.32 How he leads to the Father is fairly expounded Heb. 10.19 20. c. 1. The Way of the Lord God signifies his heavenly Doctrine Psal. 5.8 Psal. 25.4 9 10. Psal. 67.2 Psal. 119.3 14 2â—â— 30. c. Esa. 2.3 Hos. 14.10 Matth. 22.16 Act. 13.10 and 18.25 c. Hence comes the phrase to keep the ways of the Lord Psal. 18.21 that is to lead his life according to his Word and precepts 2. His Providence and Divine Government more generally as the whole Course of his VVill Counsels Endeavours and Actions as Psal. 25.10 Psal. 77.13 Esa. 55.8 9. Hab. 3.6 More particularly it signifies some singular actions of God Exod. 33.13 Psal. 103.7 Job 40.14 Prov. 8.22 John Baptist is said to prepare the way of the Lord Mal. 3.1 Luk. 1.76 that is to bear a serious Testimony of his speedy coming by preaching the VVord and administring the Holy Ordinance of Baptism A metaphor taken from great men at whose coming the ways are wont to be made plain and level See Esa. 40.3 4. c. God is called a Shade Psal. 121.5 The Lord is thy Shade upon thy right hand which denotes his heavenly protection which he affords believers as a Shade refreshes and defends from the scorching heat of the Sun hence such are said to abide under the Shadow of the Almighty Psal. 91.1 VVhen it is said the Shadow of his VVings the metaphor becomes double and more emphatical for he is not only a pleasant Shade in dry and torrid places but such a nourishing protecting Shade as the Hens wings are to her Chickens and so denotes a singular Love and Care VVe read also of the Shadow of Gods hand which also denotes a strong protection against all Enemies for a hand when attributed to God denotes so much Of which before There is an eminent emphasis in that Text Luke 1.35 And the Angel answering and said unto
her the Holy Ghost shall come upon thee and the power of the Highest shall over shadow thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary being astonished by the view of that Angelical Messenger enquired ver 34. How shall this be seeing I know not man viz. what was said ver 31. And behold thou shalt conceive in thy womb and bring forth a Son and shalt call his Name Jesus He shall be great and shall be called the Son of the highest c. ver 32. To Mary wondring at this the Angel answers that it should be by the supernatural and most singular operation of the Holy Spirit and Highest power which operation is by an Anthropopathy expressed by overshadowing describing the manner of as that there should be Divine protection which is the metaphorical signification of a shadow as before For God being a consuming Fire would consume Mary by filling her with his peculiar and Majestical Glory unless there were some Divine obumbration or Shade between as God covered Moses with his hand in that peculiar and extraordinary appearance of his Divine Glory lest by the dazling and Majesty of Gods presence he should be consumed Exod. 33.22 It may also respect that hidden formation of that most Holy child in the Virgins VVomb and his being secured from the least spot of sin in his most admirable union with humanity This Emphasis the word Shadow carries which being contrary to light is a note of the incomprehensible and hidden energy of God intimated also by the Shadow of a Cloud over the Tabernacle Exod. 40.35 Let this Shade therefore be a prohibition from any rash or curious inquisitiveness into this adorable Mystery The Cloud was put over the Tabernacle that we should not rashly rush in and the Cherubims covered the Ark 2 Chron. 5.8 Lest any body should be curiously prying into the Majesty of God which dwelt upon it So the Shadow of the highest obumbrates this Mystery lest our foolish Reason should be inquisitive into the manner of it And so with a shadow of imperfect Revelation of these Divine things we end this Chapter CHAP. IX Of Metaphors whereby Things are proposed as Persons which are not Persons which kind they call Prosopopeia PROSOPOPEIA is when any thing which is not a person is metaphorically introduced or proposed as a person Or when the properties of a man are attributed to other things for things for likeness and agreements sake Prophane Authors use very elegant metaphors of this kind as that of Cicero VVhat did that drawn Sword of your do in the Pharsalian Field Whose side did that point seek What was the sence of your Arms. Aristotle defines this metaphor that which is in act bringing in inanimate things doing something as if they had life and sence But we will follow the distinct Classes of Scripture Examples Some things are said of the Members of a Humane Body which is properly the act of the mind as Gen. 48. He made his hands to understand so the Hebrew that is as Vatablus and our Translation notes he guided or laid his hands knowingly skilfully and wittingly when his eyes were dim with age that he could not discern by seeing which was the Eldest Son therefore of set purpose did he lay his hands crosswise and therefore Moses says that he made his hands to understand as if they viz. his hands could tell things to come because he did not hastily nor gropingly put them forth but as one well knowing directs his right to Ephraim the youngest and his left to the first-born c. See Tract cap. 2. following towards the end Job 29 11. When the Ear heard then it blessed me and when the Eye saw it gave witness to me Here to the Ear and Eye is attributed what belongs to man Job 28.4 The Flood breaketh out from the Inhabitant forgotten of the Foot where forgetfulness is attributed to the Foot that is as Junius and Tremellius note such Floods as no foot ever experienced because so deep as not to be waded or gone through Psal. 35.10 All my Bones shall say O Lord who is like unto thee Psal. 51.8 The Bones which thou hast broken shall rejoyce so the Hebrew here Glorying and Rejoycing in God is ascribed to the Bones which is the property of man as if he had said I will inwardly and heartily glorifie thee and rejoyce in thee By the same Reason it is said Psal. 103.1 Bless the Lord O my Soul and all that is within or my Bowels bless his holy Name Psal. 68.31 Ethiopia shall make her hands to run to God so the Hebrew that is shall with speed stretch them out in prayer as the Chald. expounds it Or shall quickly extend her hands to give gifts of Gold to the Lord as R. Aben Ezra and R. Salomo expounds it See Psal. 72.15 Some take this Metonymically where extending the Hands is put for a gift as before Psal. 73.9 They set their mouth against the Heavens that is the foolish and wicked as ver 3. and their Tongue walketh through the Earth that is they do rashly and licentiously throw reproaches upon God and Man neither sparing heavenly or earthly things Psal. 137.5 If I forget thee O Jerusalem let my right hand forget that is as Junius and Tremellius say it self viz. Let it be rather dead or withered then I should give over singing or as Illyricus says let my right hand forget its musical dexterity as in the next verse let my Tongue cleave to the roof of my Mouth if I prefer not Jerusalem above the head of my Joy that is let the Lord vouchsafe that I may never play upon Musick or sing more then I should admit so great a wickedness as to desert Jerusalem and its Religion and Ministry and give over to celebrate with Hymns Musick and Voice yea I will prefer thee to the chief esteem before all other things Joys Comforts c. Prov. 10.32 The Lips of the Righteous know what is acceptable that is they speak so prudently as if knowledge resided in them which Job 34.35 Is in the negative expressed Job hath spoken without knowledge and his words were without wisdom Matth. 6.3 But when thou givest Alms let not thy left hand know what thy right hand doth this is spoken to prohibit the vain glory of Almsgiving when done for praise c. Theophilact expounds it if it be possible you are even to forget all your own good deeds or at least by no means to glory in them or rest upon them lest you be vainly lifted up To this may be referred where Anger is attributed to the Eyes Gen. 31.35 and 45.5 Esa. 3.8 And Concupiscence Pleasure or Desire 1 Kings 20.6 Ezek. 24.16.21 1 John 2.16 hence the phrase of the hearts walking after the Eyes Job 31.7 that is the desires and lusts follow which the Eyes moved by outward objects endeavour to stir up in the heart The Abominations of the Eyes Ezek. 20.7 that is
the blood of slain Abel by a very weighty Emphasis As to the phrase of a voice and crying directed to God it manifestly intimates these two things First that he is a just Judge and the avenger of wickedness and therefore the violent murther of Abel could not but come to him for Justice on the assassinate as it is said in the like case 2 Chron. 24.22 The Lord look upon it and require it viz. the blood of Zechariah The Second is that he is a gracious loving Father and defender of such as are his and minds them as well in Life as in Death for he had not only a respect for Abel when alive but hearkens also to the cry of his blood when Dead according to Rom. 14.8 Whether we live or die we are the Lords Some put an Emphasis in bloods being in the plural number intimating as it were that there were many slain in Abel that is such off-spring as he might have had which tacitely call for Justice hence the Chald. translates it The Voice of the seeds of thy blood which were to come and issue from thy Brother but seems to be far fetcht By the plural word of bloods are noted slaughters because the blood gushing from the veins scatters into diverse parts Psal. 5.6 The Lord will abhor the man of bloods and deceit so the Hebrew Psal. 51.14 Deliver me from bloods we translate it blood-guiltiness Hos. 4.2 They break out and bloods toucheth blood But here blood violently shed is understood by a Synecdoche and Matth. 23.35 The blood of Abel is expressed in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haima As to the sence and connexion because Cain did not only not confess his sin but also impudently deny that he was concern'd in the care or keeping of his Brother God deals more openly saying The voice of thy Brothers blood cryes to me from the Earth that is thy Brother is slain I do not vainly inquire where he is his blood demands vengeance of me and I am concerned to call his Murtherer to account therefore speak plainly what hast thou done that is Why didst thou dare or presume to lay violent hands on him Thou sayest thou art not his keeper as if the question were whether thou hast kept him Tell rather what thou hast designed against him this is the paraphrase of Musculus upon the place To this place Heb. 12.24 refers where the crying blood of dead Abel is fairly compared to the living blood of Christ our Mediator and Intercessor Esa. 14.9 10. The Dead are feigned to come from Hell or the Graves to deride the Pride and Haughtiness of that inhumane King of Babylon speaking to him when fallen from his greatness and upbraiding him for his monstrous pride and shameful downfal Jer. 31.15 Rachel the Mother of Joseph and Benjamin long before dead is brought in as bitterly weeping for the Captivity of the people which prophesie is alleaged to express the cruelty of Herods Massacre of the Infants Matth. 2.18 for the agreement of that tyrannical fact with that place Rachels Sepulchre was near Bethlem in which and the adjacent places that most cruel villany was committed c. See also Ezek. 32.21 c. 2. Of other things void of Life and Soul Gen. 4.11 And now art thou cursed from the Earth which hath opened her Mouth to receive thy Brothers blood from thy hand by this Prosopopeia the wickedness of Cain is aggravated as if he had said the very Earth though destitute of sense and reason yet was more humane and kind to thy Brother then thou wert because it received and laid up that blood which thou hast spilt from the sight of men lest it should cause horror in them Others say that this speech denotes the extream grievousness of his wickedness and the horror of his guilty Conscience rendring the very senseless Creatures his Enemies as if he had said the very Earth which as it were with open mouth received the blood of thy Brother from thy hand will account thee as execrable which agrees fairly with the following words Gen. 47.19 Death is attributed to the Land which denotes desolation Exod. 9.18 It is said of Mount Sinai that Jehovah appearing it quaked that is it had such commotions as if like a man it had trembled for fear Levit. 18.18 Spuing out its inhabitants is attributed to the Land which signifies their expulsion for their wickedness Deut. 32.42 God is said to make his Arrows drunk with blood that is that out of his just wrath he would send the Enemies of the Land to kill the wicked and rebellious people See Esa. 34.5 Jer. 46.10 Josh. 24.27 And Joshua said unto all the People behold this stone shall be a Witness unto us For it hath heard all the words of the Lord which he spake unto us c. The stone erected there is by a Prosopopeia said to hear because it was present as it were a Witness and was appointed as a memorial and Testimonial sign of the Covenant God then made with his people Judg. 5.20 They fought from Heaven the Stars in their courses or degrees fought against Sisera The Stars are said to fight because they were instruments of exciting those Hails and Storms which God probably used against his Enemies Josephus says that when the Canaanites encountred with the Israelites a violent shower fell and much Rain and Hail by the force of the Wind was fiercely driven into the Canaanites faces so that their bows and slings became unprofitable and useless neither could they being so benummed with cold handle their Swords which tempest nevertheless did no way prejudice the Israelites Brentius thus expounds it ' we simply expound it that God was no way favourable but an Enemy to the enterprize of Sisera because he dwells in Heaven and terrifi'd the Host and Chariots of Sisera c. chap. 4.15 And whereas the Stars are said to Fight it carries the shew of a Proverb signifying that no prosperous Fortune was on Sisera's side for when any ill luck betides men they are wont to say that no Star shines upon them or that the Stars resist them by which is meant that all Creatures both Earthly and Heavenly threaten their destruction Junius and Tremellius Translate that the Stars e suis aggeribus from their sconces or Bulwarks fought against Sisera that is from the superior Regions of the Air a speech translated from Souldiers fighting from higher places Job 3.8 Eye-lids in the Hebrew text are attributed to the morning by which its early beams are understood or the first shining of its rays arising from the approaching Sun a metaphor taken from one newly awake that lifts up his Eye-lids or as others say from the swift motion and vibration of the Eye-lids because the Sun-beams move swiftly till they are diffused to the ends of the Hemisphere Job 31.38 If my Land cry against me or that the furrows thereof weep The good man declares that he
to this Name is the seed of God does as it were cry that is expects Corn and Wine and Oyl and these as it were cry to the Earth that they may receive juice and nourishment from it for their nourishment and increase And the Earth as it were invokes Heaven for Heat Rain Showers Dew Snow Winds and celestial influences And the heavens as it were invokes God the chief cause of all things without whom no second causes can effect or produce any thing and who when he hath a mind to punish can make the Heavens as Brass and the Earth as Iron Deut. 28 2â—â— and detain the fructifying Rain Jer. 14.22 But here being gracious and propitious to men he is pleased to hear giving power to Heaven that by Clouds made of collected vapours and by various fructifying ways it should influence the Earth and the Heaven shall hear the Earth by giving Rain and other things needful to make it fruitful And the Earth shall hear the Corn and the Wine and the Oyl and other things growing upon the Earth whilst moistned from Heaven it gives them juice and vigor And these shall hear Jezreel that is they shall answer the prayers or desires of the Godly and so shall Divine blessing be conveyed to them c. Jonah 1.4 But the Lord cast forth a great Wind into the Sea and there was a mighty tempest in the Sea so that the Ship thought to be broken so the Hebrew that is it was like to be broken as if the Ship had a mind Some explain this by a metonymie of the thing containing that is they that were in the Ship thought that they must speedily suffer shipwrack John 3.8 The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth c. A Will and Walking is attributed to the Wind and Ayr to signifie its various wonderful vicissitudes unknown to man upon which Erasmus in his paraphrase excellently says This Ayr by which we are vegetated and whose power and utility we only feel is very subtile and is called a spirit or Wind and this spirit is not restrained at the pleasure of men but is carryed by its own force by which it is known to diffuse it self through all things having a wonderful power over all corporeal things Sometimes giving Life sometimes Death Now calm and silent then more violent sometimes blowing from the East sometimes from the West and sometimes from other different quarters of the World And discovers it self by the effect You hear its voice when you see no Body neither can it be graspt by the hands you feel it present but you see it not coming neither can you tell whither it goes at its departure The New-birth is like it The minds of men by the Spirit of God are carried away and transformed by secret breathings The ineffable power and effect of it is felt but what is done is not discern'd by the Eyes And so they that are born again are not now acted by a humane and carnal Spirit but by the Spirit of God who quickens and moderates all things See Rom. 8.22 To this Classe belong some Nouns and some Verbs 1. NOVNS as when Arrows are called the Sons of the quiver Lam. 3.13 because they lye hid there as a Child in the Womb Psal. 127.3 4. So Sparkles are called sons of burning Coals Job 5.7 for in both places the Hebrew is so A Tongue is ascribed to Fire Esa. 5.24 and Flame because of some similitude betwixt a Tongue and the tapering Flame See Act. 2.3 A Tongue is also attributed to the Sea Josh. 15.2 5. which is to be understood of a Bay in form like a Tongue So the Tongue of the Egyptian Sea Esa. 11.15 is a certain Bay or River c. The oblong wedge which Achan took is called in the Hebrew a Tongue of Gold Josh. 7.21 A Hand is attributed to a Sword Job 5.20 To a Flame of Fire Esa. 47.14 To Hell Hos. 13.14 By which as in our Translation their power is understood The beginning of a parting way is called the Mother and Head of the Way Ezek. 21.21 2. VERBS Bread is said to be gone away when it is spent 1 Sam. 9.7 See Rev. 18.14 A City is said to Cry Esa. 14.31 So is a Stone Habak 2.11 The Hire of Laboarers defrauded Jam. 5.4 which denotes the grievousness of the sin or punishment See Luke 19.40 To Eat is ascribed to consuming Fire Levit 10.2 Job 1.16 Nah. 3.15 To the destroying Sword 2 Sam. 2.26 Esa. 1.20 Jer. 2.30 And to a Land or Region Numb 13.33 Either because being hard it wasted mens strength in tilling or because of the unwholesomeness of the Air. To Heal Cure or Revive is put for repairing decay'd buildings 1 Chron. 11.8 2 Chron. 24.13 Neh. 4.2 1 King 18.30 Healing is put for blessing the Land 2 Chron. 7.14 Psal. 60.3 4. For making the Waters wholsome 2 Kings 2.21 22. Ezek. 47.8 See more examples Gen. 18.10 14. Gen. 23.16 Cant. 5.5 Jer. 23.9 Jer. 5.28 c. 5. Sometimes Kingdoms Provinces and Cities which are as it were incorporate bodies are spoken of as if they were a single person as 1. The People in general as Esa. 1.5 6. expounded ver 7 8 9. Deut. 33.12 Esa. 7.20 and 8.8 and 30.28 Hab. 3.13 2. Of the whole People more specially but less frequently Lam. 3.1 Esa. 7.20 3. Of a whole City the Scripture speaks as of a Woman Esa. 32.9 An evident example of this Prosopopeia you will find Esa. 1. and Lam. 2. See also Esa. 32.11 with ver 9. Hence the people of the Jews are proposed as a faithless and Adulterous Woman Jer. 3.1 3 4. and 4.30 Ezek. chap. 1â—â— and 23. By which the conjunction of the Church with God is compared to humane Wedlock God himself is proposed in this Allegory as the Husband the Commonwealth of Israel as the Mother out of which sprung the two Kingdoms of Israel and Juda which are compared with Daughters Ezek. 23.2 There were two women the Daughters of one Mother ver 3. and they committed Whoredoms in Egypt And when they were espoused in a Covenant way to God they most wickedly forsook him and committed frequent Adulteries c. For they are spiritual Adulteries and Whoredoms which Jehovah so often reprehends and detests by his Prophets when joyned with impenitence Exod. 34.15 16. Deut. 31.16 Judg. 2.17 Esa. 1.21 and 57.3 Nah. 3.4 c. Esa. 23.15 16 17. 4. The Name of Mother is attributed to a City 2 Sam. 20.19 By which the Chief or Metropolitan City is understood from whence the rest derive their original and owe subjection to Josh. 17.16 Numb 21.25 Judg. 11.26 2 Sam. 8.1 The whole people of God are called Mother Esa. 50.1 Hos. 2.2 Because it begets or ought to beget spiritual Sons to God Hence 't is translated to the heavenly Jerusalem the New Testament Church Gal. 4.26 5. The Name
neither shall thy Moon withdraw it self Esa. 60.20 the explication follows For the Lord shall be thine Everlasting Lights and the days of thy Mourning shall be ended See Rev. 22.5 Such things as concern the state of the Church in this Life and Heaven are mixt in this chapter of Esaiah as an accurate inspection into it will shew The Chald. in Translating these words of the Sun and Moon does not unelegantly expound them thy Kingdom shall no longer be abolished nor thy Glory transferred The Light of the Sun denotes prosperity as shall be shewed hereafter therefore on the contrary the setting or darkness of the Sun metaphorically denotes calamity sorrow and misery Jer. 15.9 Her Sun is gone down while it was yet day Chald. their glory is translated in their Life time that unexpected and most heavy calamities are treated of here the foregoing and following verses shew Amos 8.9 I will cause the Sun to go down at Noon and I will darken the Earth in a clear day that is I will suddenly overwhelm you with heavy strokes and calamities So Micah 3.6 Joel 2.10 and 3.4 Esa. 13.10 On the other side an Increase of the Sun and Moons Light metaphorically signifies great spiritual happiness Esa. 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven-fold as the light of seven days c. As if he had said the help which I will afford you shall be so great and illustrious that in that time the two luminaries of the World the Sun and Moon as if they would congratulate the Deliverance of the People will be more chearful and more shining then they were wont to be Some refer this to an Hyperbole By the Name of Stars illustrious and principal men are understood Dan. 8.10 And it viz. that little horn by which Antiochus is understood waxed great even to the Host of Heaven and it cast down some of the Host and of the Stars to the ground and stamped upon them By the Host of Heaven the People of God or the Church sometimes circumscribed in Judea is understood but by Stars the Princes or chief men who by their administration in the Church or Commonwealth were of more eminency then others are noted hence in ver 24. it is so expounded he shall destroy the mighty and the holy people that is he shall destroy the highest and the lowest See 1 Macchab. 1.25 2. By the Name of Stars the Teachers of the Word of God and Church Rulers are figured Rev. 1.15 20. and 2.1 Which consideration fairly leads us to know 1. Their Lord and Master whose Countenance is said to shine as the Sun in its strength Rev. 1.16 1. As the Sun communicates his light to the Stars in Heaven So Christ the Sun of Righteousness Mal. 4.2 imparts the light of saving knowledge to his faithful Servants 2 Cor. 4.6 2. The Lord brings forth the Host of the Stars by number and calleth them all by Names Esa. 40.26 So Christ leads forth his Ministers in his Church as a sacred Host against Satan and the World and calleth them also by Name Ps. 68.11 2. Their Office God placed the Stars in the Firmament to enlighten the Earth Gen. 1.17 3. The light of Doctrine which the Ministers bring to the Church is from heaven and taken out of the heavenly and divine Word alone 2 Pet. 1.16.19 which is sweeter then honey to the souls of such as are taught of God Psal. 19.10 Psal. 119 103. but to others as Wormwood Rev. 8.11 Because they tast nothing but bitterness and a denunciation of damnation in it 4. A Star led the wise men to Christ Matth. 2.9 Ministers propose only that end in Preaching 1 Cor. 2.2 5. It is said that at the Commandment of the Holy One they viz. the Stars will stand in their order and never faint in their Watches Of the Ministers of the Word it is said Heb. 13.17 That they watch for the Souls of men Nor ought they to be discouraged in their Watches nor faint because of the Worlds ingratitude but both by doctrine and good example to keep the same order constantly and so they shall be quite different from these wandring Stars to whom is reserved the blackness of darkness for ever Jude ver 13. They are to take care that all things be done decently and in order in the Church 1 Cor. 14.40 6. It is said of the Stars that they fought from Heaven against the Enemies of the People of God Judge 5.20 So a most grievous fight against Devils is proposed to the Ministers of the word Eph. 6.12 Let them look to it therefore that they manage their warfare rightly 2 Cor. 10.3 4 5. That they may be able to Glory in the Lord for the heavenly reward that will follow 2 Tim. 4.7 8. 7. It is said of the Stars that together with the Sun and Moon they divide between the day and between the night and are for Signs and for seasons and for days and for years Gen. 1.14 So it is the duty of Gospel Ministers to divide between the day and night light and darkness that is to inculcate and diligently shew the difference between good and evil piety and wickedness Esa. 5.20 Jer. 15.19 Rom. 13.12 13. 2 Cor. 6.14 15. c. Also to give signs and seasons that is to provide so as that the publick worship of God be kept up timely and seasonably and in their Ministerial function to impart their gifts suitable to the wants of the flock in the respective seasons that so there may be no disorder or confusion to shew also days and nights that is to proclaim the acceptable year of our Lord Esa. 61.2 and earnestly to inculcate the appointed day in which the Lord will Judge the World in Righteousness Acts 17.31 8. It is said of the Stars that they differ from one another in Glory So there is a great diversity of the gifts of the spirit in the Ministers of the Word 1 Cor. 12 4. c. 9. All the Stars of light are commanded to praise God Psal. 148.3 with Job 38.7 So all the Ministers of the word what measure of Grace soever they have received or whatsoever gift they exercise in the Church ought with ardency of spirit to praise the Lord to serve him heartily and without selfishness or envy to preserve mutual Peace and Concord among themselves and their reward shall be certain if they behave themselves faithfully and not only in this world but also in Eternity 10. Stars were seen by John worn in the Right hand of Christ Rev. 1.20 So let the faithful Labourers in the Gospel be certain of a most gracious protection by the omnipotent hand of Christ Esa. 51.16 c. and in the Life to come they that turn many unto Righteousness shall shine as the Stars for ever and ever Dan. 12.3 So much for Ecclesiastical Stars The Stars being obscured sometimes denote
the pleasure of a lovely day-spring Such as neglect or reject this Word walk in darkness and are involved in errors and perish everlastingly The other Interpretation in substance agrees with this Noon is taken for things most evident Deut. 28.29 The Latines have a Proverb meridiana lux Noon light which is put for a most clear and evident thing There is a comparison with the Noon time when there is mention made of the light and splendor of felicity Job 11.17 And thy time shall arise above the Noon day so the Hebrew that is thy most illustrious Glory shall shine all round or about thee See Psal. 37.6 The Evening is elegantly opposed to the Morning when the speech is of the vicissitude of Calamities and Comforts which God observes in Believers Psal. 30 5. Weeping may endure for a night or as the Hebrew may lodge for an Evening but joy cometh in the Morning that is the Godly are compelled to weep in the darkness of the Cross and Sufferings but the most joyful morning and light of Divine help will come again See John 16.20 22. Psal. 126.5 6. So the word Vesperascens drawing towards an Evening is used for ceasing Esa. 24.11 The Sun-setting in the Evening leaves the darkness of night to succeed it so when joy ceases it leaves Calamity and Mourning To the day is opposed Night by the same Reason almost as darkness is which in a Moonless Night and cloudy sky invade us Job 17.12 They change the Night into day The light they said is near because of darkness he speaks of his thoughts which ver â—â—1 he called the possessions of his heart because of his hope and expectation of good as Christ commands us Luke 21.19 In patience and hope to possess our souls Therefore he said that his Thoughts or Possessions of his heart were broken of denoting that all hope of good perished and then adds that the same cogitations turned night into day and that light was near with respect to those dark dispensations that is he certainly hoped that those Calamities which he compares to an obscure night should be turned into prosperity which he shews by the word Day and that the light of long expected peace is near This explication agrees with what follows ver 13. If I wait the Grave is mine house c. ver 15. And where is now my hope As for my hope who shall see it ver 16. They shall go down to the bars of the pit when our rest together is in the dust As if he had said my expected hopes together with my body shall ere long be carried to the Grave and expire with this Life Job 35.10 But he said not where is God thy maker Who giveth Songs in the Night that is who in adversity giveth help and deliverance for which Praise and Glory becomes due to him See Micah 3.6 c. Sometimes the Night signifies the Reign or Dominion of Impiety and Hell Rom. 13.12 But what we find 1 Thes. 5 7. For they that sleep sleep in the Night and they that are drunken are drunken in the Night is understood by some of natural sleep and night but others interpret it of spiritual sleep that is carnal security in wickedness Rom. 13.11 Eph. 5.14 and the night of infernal power Erasmus in his paraphrase elegantly joyns both and thus unfolds this Apostolical text The Day of the last Judgment is to be dreaded by those who are blinded by vice and lead a life like Nights But you that are Brethren are not to fear it because it shall not find you unprovided for all you that follow Christ do not belong to the Kingdom of darkness but to the Kingdom of light and God especially if in piety and reality ye walk close to the rule of your Profession and so live as that it may appear that ye watch in the light and not snort in darkness There if we would not be oppressed let us not sleep as others do who have not known the light of Christ But let us be watchful and sober having always a circumspect mind that we admit not any thing through incogitancy which may prove offensive to the Eyes of God or men For as such as sleep a natural sleep do it by night and such as be drunk with wine are usually so in the night so they that sleep in sin are involved in darkness of mind and such as are drunk with carnal desires and delights so called are entangled in the mists of a dark mind But it becomes us to whom the light of the Gospel day hath shined to be sober and watchful c. Metaphors taken from Fire SO much for Heaven and what belongs to it We shall now treat of the Elements which are four viz. Fire Air VVater and Earth and produce what metaphors are taken from them The Metaphors taken from Fire shall be considered with respect to its quality and effects viz. 1. It s clearness purity splendor and other Attributes and in that respect it is translated to Angels Psal. 104.4 Heb. 1.7 Fire in its efficacy of acting and penetrating in agility and celerity is eminent before other Creatures of God which qualities may be fitly applyed to those holy Ministers of God The Fire always moves upwards So all the actions of Angels tend to the Glory of God By a flame of Fire Charity or Love is signified Eccl. 8.6 Angels are wholy inflamed with a Divine Love From Fire Angels are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphim that is flaming or fiery from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saraph in Latin incendit cremavit in English he burnt Arias Montanus says that Seraphim signifies purity from any spot filth or heaviness for so Fire is and therefore those Ministers of God which Esaias saw to have a purging and purifying efficacy in their divine ministrations for the profit of men Esa. 6. ver 3.6 7. In that Vision one of the Seraphims exercised his purifying vertue by applying the external symbol of a live Coal to the Prophets Lips Musculus in his Comment says That this Vision of Angels standing about the Lord sitting in his Throne was in Fire that they may be called burning Seraphims which is very suitable to the thing in agitation The Lord was angry with his wicked and rebellious people To judge whom he sate in his judicatory Throne And therefore as that great Session and Tribunal is an argument of his wrath so the fiery appearance of his ministring Angels betokens his dreadful Anger for that conflagration which was to consume the wicked was then and there a burning 2. Fire also denotes the Word of the Gospel of Christ published among the Gentiles Luke 12.49 In treating of this we must have respect to the vertue and efficacy of Fire as well to its shining and enlightning quality wherein it agrees with what we said about light which betokens conversion and the mystery of Salvation as also its kindling quality for the Word of Christ
17.4.6 Christ in his passion was placed as it were in a wide Wilderness and spiritually drank of the greatest Torrent of all tribulations and dolors which by his passing over the Brook Kedron which had its name from its blackness and darkness is noted John 18.1 So much of that Sometimes a Stream or Brook is taken metaphorically in a good sence either because of the abundance of VVaters which are transferred to plenty of good things Job 20.17 By the brooks of Honey and Butter to which Rivers and Floods are added is signifyed a confluence of prosperous pleasant and desireable things even to full satisfaction Psal. 36.8 God is said to make Believers drink of the Rivers or Brooks of his pleasures that is to bestow a plenty of blessed sweet and heavenly good upon them which is that life and overplus or more than abundance which Christ promised to his Sheep John 10.10 Prov. 18.4 The Well-spring of Wisdom is called a flowing Brook that is the mouth of a wise man does largely and abundantly utter and Communicate wisedom See Esa. 66.12 Amos 5.24 where there are express comparisons Or else the Reason of their being taken in a good sence is because in dry and unwatered Countries the inundation of Brooks are very seasonable and profitable Esa. 35.6 In the wilderness waters shall break out and streams in the Desart He adds ver 7. And the parched ground shall become a Pool and the thirsty Land-springs of water This is a metaphorical description of the blessings of Christs Kingdom and with respect to their sweetness and abundance A River if taken in an evil sence signifies the frequent irruptions and invasions of Enemies Esa. 18.2 A Nation whose Land the Rivers have spoiled Here is Divine vengeance foretold upon the wicked Ethiopians by armed Enemies who like mighty currents which none can resist were to overwhelm their Land Some take this properly because there are frequent inundations in Ethiopia a Country full of Rivers Others Metonymically understand it of Enemies who by the Rivers would invade the Country as the Turks often do Hungary upon the River Danubius See Esa. 8.7 If it be taken in a good sence it denotes the favour and blessing of God Psal. 46.4 There is a River the streams whereof shall make glad the City of God The Holy habitation which God placed in that City is intimated to be like a most sweet and pleasant River whose Rivulets or Streams exhilarate and rejoyce in the whole City and therefore it is added The holy of the Tabernacles of the most High By River Jehovah himself by his Grace and protection inhabiting there may aptly be understood and his streams are the special blessings or benefits we receive from his Divine protection which flow from his Grace as Rivulets from a River Neither would it be any error if it should be referred to the Word of God for where that is purely taught and flourishes God himself cannot but be graciously present there c. Esa. 41.18 I will open Rivers in High Places and Fountains in the midst of the Vallies I will make the wilderness a Pool of water and the dry Land-springs of water This is a metaphorical description of the Kingdom of Christ. Brentius upon the place By this metaphor of the Desert waters Fountains and Trees ver 19. is understood That God was to give the Gentiles who are called by the name of dry ground and Desert a most large and capacious Fountain that is the Preaching of his VVord in great plenty that they that are thirsty may drink of the Fountain that is Christ and Eternal blessedness John 7.38 He that believeth on me as the Scripture saith out of his belly shall flow Rivers of Living water Christ speaking of his being to give the Spirit to his believing Apostles by a wonderful effusion as ver 39. Therefore flowing of water must be understood of the plentiful gifts and operations of the Holy Ghost by which the Apostles and other Ministers by Preaching of the Gospel converted many unto Christ and filled them with living comfort VVhat Christ adds viz. as the Scripture saith belongs to the following words and the flowing of living waters out of their Bellies is inferred from some certain places of the Old Testament such as Esa. 58.11 Thou shalt be like a watered Garden and like a spring whose waters lye not that is fail not or do not wax dry Or from the whole substance of the Universal Gospel promises expounded or set forth by the allegory of Rivers Fountains and VVaters such are Esa. 44.3 and 49.10 Ezek. 36.25 26. Joel 3.1 and â—â— 23 Zach. 12.10 and 14.8 But Heinsius elegantly joyns the words as the Scripture saith with the words immediately going before He that believeth on me as the Scripture saith Christ has respect to that place Deut. 18.15.18 where the Prophet is promised Neither was there any place which was then more in their minds John 1.21 and 6.14 Act. 3.22 John 6.40 So that the words which follow out of his Belly shall flow Rivers of living waters are really the words of Christ himself as is clear ver 39. See John 4.14 so far he The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peleg which signifies a Rivulet River or Stream with a gentle or natural current is much of the signification of the former Job 29.6 Rivers of Oyl signifies abundance of good things Prov. 21.1 The Kings heart is in the hand of the Lord as the Rivulets of water that is he will incline it to what he pleases This similitude shews that Kings are carryed with great impetuosity where their inclinations prompt them But yet that it is in the power of God to convert them from evil to good as he dealt with the waters in the beginning directing the way where every River must run A Fountain is generally taken in a good sence with respect to Temporals and Spirituals Examples of the former are Deut. 33.28 The Fountain of Jacob that is the people of Israel which sprung from Jacob shall remain like a lasting Fountain Jer. 9.1 The Eye is called a Fountain or a vein of Tears that is it sheds Tears plentifully See Mark 5.29 Lev. 12.7 and 20.18 c. Examples of the later are Psal. 36.9 For with thee is the Fountain of Life that is thou O God art the cause of all Life and Heavenly blessedness Psal. 87.7 All my springs or Fountains are in thee The sence is That Believers regenerated by the Spirit of God of whom he speaks ver 4.5 should celebrate and sing praises to God in the Kingdom of Christ using this Argument All the Fountains of our life are in thee O our Blessed Saviour Thou alone art the Author Fountain and Original of Temporal Spiritual and Eternal Life Prov. 13.14 The Doctrine of the wise is a Fountain of Life that is wholesome or health-bringing and full of comfort like a clear Fountain which never wants refreshing or cooling water The
16. 1 Pet. 2.5 9. Rev. 1.6 5.10 20.6 because they Sacrifice spiritually to him The Ministry of the Gospel is expressed by the Name of the Levites Isa. 66.21 Jer. 33.18 21 22. Paul is said Rom. 15.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacra operari vel sacerdotio fungi to act the Priesthood whence the Papists infer that he said Mass which is a ridiculous and false conclusion for he adds immediately the Gospel of God so that the term is Metaphorical and signifies the preaching of the Gospel as ver 19 20. Upon which Illyricus well says If the Apostle had not spoke so clearly of this Metaphorical Sacrifice of Preaching the Adversaries would by any Means from thence endeavour to confirm their Mass c. Secondly Sacred Actions have either God or Men immediately for their Object Of the first kind are Sacrifices offer'd to God according to his VVord This word Metaphorically denotes the whole Obedience Passion and Death of Christ and so his satisfaction for the sins of the VVorld Eph. 5.2 Heb. 9.23 26 28. and 10.10 12 14. Of which the old sacrifices were Types and Shadows Then the whole worship of Christians is call'd a Sacrifice Isa. 19.21 and 56.7 and 60.7 1 Pet. 2.5 More particularly by the word Sacrifice is expressed serious Contrition of heart Psal. 51.18 19. Faith and Holiness Mal. 1.11 Rom. 15.16 See Rom. 1.5 Phil. 2.17 New Obedience and Mortification of the Flesh Rom. 12.1 See Psal. 4.5 Sacrifice the sacrifices of Righteousness Devout Prayer is called a Sacrifice Psal. 141.2 Isa. 50.7 So is glorifying of God Psal. 50.14 107.22 Hos. 14.3 Heb. 13.15 Helping our Neighbour Phil. 4.18 Heb. 13.16 Martyrdom for the Truth Phil. 2.17 2 Tim. 4.6 Gods vengeance on his Enemies Isa. 36.6 The offering of first Fruits mentioned Lev. 23.9 10. Numb 15.20.21 Deut. 2â—â— 2 c. yeilds some metaphors 1 Cor. 15.20 It is said that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First Fruits of them that sleep that is of the Dead that shall rise again ver 23. For as a plentiful Harvest followed the offering of First-fruits so shall an universal Resurrection in due season succeed or follow the Resurrection of Christ. Some observe from Lev. 23.11 That the First-fruits were to be offered to the Lord on the Morrow after the Sabbath that is our Christian Sabbath or Lords-day vulgarly after the custom of the Heathens call'd Sunday and that in that very year wherein Christ suffered the day of offering First fruits fell on that day wherein our Lord rose from the Dead so making an excellent congruity with this allusive metaphor which Paul used 2. Beleivers are said to be First fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aparche that is selected from the whole lump of mankind and consecrated to himself into the Adoption of the Sons of God as the First fruits were separated from the rest of the fruits and consecrated to God The glorified Saints in heaven are so called Rev. 14.4 Beleivers are said to have the first fruits of the spirit Rom. 8.23 For as the Israelites by the oblation of first Fruits had hopes to receive the remaining part in due season by the blessing of God So Beleivers by those gifts they receive in part of the Holy Spirit have hopes of a fulness of Joy and a full Harvest of Glory Some understand this of the Apostles only who received the First-Fruits of the Spirit miraculously Acts 2. But the former explication is more conformable to the scope of the Text. 3. It is said of the Jews Jer. 2.3 That they were the First-fruits of his increase that is chosen out of and before all other people of the World and consecrated to him The metaphor is continued All that devour him shall be desolate that is because as any that converted the sacred provision of offerings to their own use against Gods order were guilty and punished Lev. 5. so the People that would eat that is make Israel desolate shall themselves be destroyed Rom. 11.16 If the First-fruit be holy the lump is also Holy and if the Root be Holy so are the Branches that is as the whole lump was holy according to the Law when the first-fruits were offered so whereas the Patriarchs and Elders of the Jews were holy unto the Lord or a people peculiarly separated from all people to him this prerogative shall not expire with respect to their posterity but these also shall enjoy the participation of heaven and blessedness provided they believe the Gospel and heartily embrace it Neither does the Apostle speak of a spiritual but of a legal Holiness Sacred Actions of the latter kind which have men immediately for their Objects although primarily directed to the Worship of God are these Circumcision the peculiar Character of the people of God is put for Regeneration called the Circumcision of the Heart Deut 10.16 and 30.6 Rom. 2.28 Of which there is a fair Periphrasis Col. 2.11 In whom also ye are Circumcised with the Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made without hands in putting off the body of the sins of the Flesh by the Circumcision of Christ and ver 12. adjoyns baptism a principal medium of Renovation c. As the Jews were metonymically called the Circumcision of which we have spoke in the chapt of that Trope so Christians are metaphorically so called Phil. 3.3 And the prophane and wicked are called the Vncircumcision Lev. 26.41 Esa. 52.1 Jer. 4.4 And 6.10 And 9.26 Ezekiel 44.9 Acts 7.51 Col. 2.13 Moses is said to be of uncircumsed Lips Exod. 6.12.30 that is dull of speech or not Eloquent Of the Circumcising of Trees we have treated before Sprinkling upon the people either by Blood as Exod. 24.8 and 29.21 Lev. 14.7 c. Or by water mixt with the ashes of a red Heifer Num. 19. Heb. 9.13 c. Because it was a Type of Cleansing by Christ from sin is metaphorically put for it Esa. 52.15 Heb. 10 2â—â— and 12.24 1 Pet. 1.2 In this are three things remarkable 1. The Satisfaction and merit of Christ called the blood of Sprinkling Heb. 12.4 compared Heb. 9.13 14. 2. The Evangelical Word of Christ which is as it were Hyssop Psal. 51.7 which the Priest sprinkled upon unclean things as the Chaldee paraphrases it See the foregoing and following verses is sprinkled as it were upon the soul in order to its cleansing from sin See Romans 16.25 26. c. Gal. 3 2 5. c. 3. True Faith which is that very sprinkling of the blood of Christ by the Holy Spirit or the application of his Merits and satisfaction therefore they are joyned together Heb. 10.22 Annointing or Vnction because it was used to Kings 1 Sam. 10.1 and 16.13 1 Kings 19.16 To the Cheif or High Priest Exod. 40.12 c. And to Prophets 1 Kings 19.16 Metaphorically denotes any that have a singular call or Consecration to God who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annointed Psal. 105.15
going over it and the wall being a thicker substance keeps them from passing through his sore and heavy afflictions are but as hedge in a way of mercy to keep his Children from evil the pursuit of which would ruine them XV. The Lord God in seeming absence or distance from his Children never forgets them but has them in continual remembrance as in the case of Ephraim XVI The heavenly Father overlooks the frailties and miscarriages of his Children through Christ for he accepts of a willing mind c. and highly prizes sincerity He is merciful to their unrighteousness and their sins and iniquities will he remember no more he is free to pardon the penitent and humble Confessor Psal. 32.5 XVII What a lamenting Prosopopoeia does the Lord use by the Prophet Hear O Heavens give ear O Earth I have nourished and brought up Children and they have rebelled against me How great his patience is and how gently he deals with them and how frequent his calls to repentance are the Scriptures noted in the Margent clearly evidence XVIII God the heavenly-Father if his Children be stubborn and perverse visits their transgressions with a Rod and their iniquity with stripes yet takes not his loving kindness from them To be without Chastisement is a note of Bastardy and to be corrected is a certain sign of Gods love for those whom he loves he chastens XIX God the Great Father does the like My bowels saith he are troubled for repenting Ephraim I will surely have mercy upon him In all their afflictions he was afflicted he chastens for our profit and corrects in measure he executes not the fierceness of his anger to destroy Ephraim because he is God and not Man but in love and pity redeems his Saints c. XX. God lays up for his Children he not only distributes plentifully of his good things now but has much more in store and reversion for them O how great is thy goodness says the Psalmist which thou hast laid up for them that fear thee Henceforth saith the Apostle is laid up for me a Crown of Righteousness c. METAPHOR I. EArthly Fathers are men subject to passions and may sometimes unjustly harden their hearts and prove cruel to their Children II. Earthly Parents though Kings and Potentates are men of little Dignity and Grandeur in comparison of the Greatness and Glory of the Almighty III. Earthly Fathers may not know the condition of their remote Children or may be unable to help them in straits c. or send seasonable supplies IV. Earthly Parents maybe in a moment made poor and their Children brought to Beggery or by giving may impoverish themselves V. Earthly Parents though they instruct their Children yet cannot convert the heart VI. An Earthly Parent cannot so give his Estate as that all his Children collectively consider'd may possess all and yet every one possess the whole as if no other had a share in it VII Fathers are mortal they are Children of yesterday they pass away and leave their Children Fatherless VIII The best of Fathers are no perfect examples or paterns of goodness for their Children may not only equal but excel them DISPARITY I. OUr heavenly Father is God and not Man and therefore doth whatsoever is good and right never wronging any of his Children In righteousness hast thou afflicted me II. But our heavenly Father has no Superiour in Quality nor Equal in Dignity his Majesty is infinite and his Glory unspeakable ten thousand times ten thousand and thousands of thousands of Angels wait upon his Throne the least of which excels all the Kings of the Earth III. God knows all the wants of his Children in what place or condition soever they are in and can give them sufficient suitable and seasonable relief though the powers of Hell and wicked men should be set against them IV. God can never be made poor nor is his store the less for distribution his Spiritual Children are beyond all possibility of want V. God speaks to the heart and fastens his Word as a Nail in a sure place he makes the heart of stone to be a heart of flesh he speaks the Word of Grace to them and gives them the Grace of the Word VI. God makes every one of his Children joynt Heirs of the Eternal Inheritance and yet 't is so that every one hath the whole propriety they shall all possess a Crown and Kingdom of joy and glory joyntly and yet so that every one shall have it wholly to himself a whole God to himself a whole Christ to himself a whole Heaven to himself every one has God for his Portion particularly and Christ for a Husband and yet all of them joyntly do enjoy them together VII God is immortal from everlasting to everlasting he is called the living Father the Father of Eternity and so uncapable of any change he is a Spirit and the Father of Spirits and Life VIII But God is a perfect patern to all his Children those Perfections and Excellencies of the Divine Being that are communicable are set before us for our imitation and though we should do our best to be as like him as we can yet when we have done all and gone as high as we are capable to go by the assistance of Grace we shall notwithstanding infinitely fall short of that perfect Copy COROLLARIES 1. FRom the foregoing Parallels we may infer that Believers as such are of the most glorious and Illustrious Extraction in the world for the Almighty God is their Father 2. That this Spiritual Sonship is the greatest and chiefest of Blessings and Priviledges because it gives a Title to an Everlasting Kingdom in Heaven 3. That Saints should be incouraged against doubts dejectedness and dispondency in-affliction because their Father has provided so glorious an Estate in reversion for them and which they shall shortly possess 4. That Saints have cause to be comforted for they have a gracious Father ready to receive all their Applications and in all cases help relieve and defend them 5. That it is the duty of Saints to behave themselves suitable to their quality and not debase their Birth and Pedigree nor stain the glory of their Fathers House by sinful base reproachful actions A sordid imploy and base Society do not become a Kings Son 6. As God is the best of Fathers so let Christians labour to be the best of Children 7. Let them beware how they grieve his Spirit or provoke him to take the Rod. 8. This may support us under the loss of our nearest and best Relations God a Portion PSAL. 16.5 The Lord is the Portion of my Inheritance PSAL. 73.26 But God is the strength of my heart and my Portion for ever See Jer. 51.12 Psal. 112.57 Psal. 142.5 POrtion or Inheritance as the word is read Gen. 31.14 1 King 12.16 and 2 Chron. 10.16 is a Metaphor taken from Earthly Portions or Inheritances which
perfection DISPARITY I. GOd is an everlasting God has his being of himself a most spiritual and immaterial substance incomprehensible in his Essence and so beyond Humane and Angelical Conception If our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens II. But God is a Spiritual Habitation and accommodates the Soul or inward man with whatsoever conduces to his eternal happiness he provided a seat in Abrahams Bosom for poor Lazarus c. and will receive his Saints into himself where they shall dwell for ever III. But God the heavenly Habitation is subject to none of these accidents can receive no hurt and is everlasting Yesterday to day and for ever the same never to be antiquated and needs no reparation c. IV. But God is a shelter from all kind of spiritual danger he dwells safely that dwells in him Thou shalt not be afraid for the terrour by night nor for the Arrow that flieth by day nor for the pestilence that walketh in darkness nor for the destruction c. because thou hast made the Lord which is my refuge even the most High thy habitation there shall no evil befall thee neither shall any plague come nigh thy dwelling c. Here no Thief can bâ—â—eak thorough nor Moth corrupt nor can the Possessor be turned out by all the Enemies in the world V. God cannot be circumscribed by any limits but is infinitely capacious and receptive of all that through Christ come to him and so absolutely perfect as that he needs no addition alteration or diminution COROLLARIES 1. FRom the foregoing particulars we may infer the necessity of self-examination viz. whether we have any Interest in this Heavenly Habitation in order to which the particulars following are presented as the proper Notes and Marks of a Dweller in God 1. Hereby know we that we dwell in him and he in us because he hath given us of his spirit 1 John 4.13 which makes men and women heavenly and spiritual and so fiâ—â— Inhabitants to dwell there 2. If we dwell in love to God 1 John 4.16 Deut. 11.1 then we dwell in God for to love him is to keep his Commandments This love must be with all our hearts and to him above all others for he will have no Competitor 3. If we love one another God dwelleth in us 1 John 4.12 and his love is perfected in us if Brotherly love continues among us each to other it is a very certain mark that we dwell in this Habitation 4. Sincere confession and sound belief that Jesus is the Christ or the Anointed of God argues a Child of God 1 John 5.1 to such this Habitation is open We must believe that he is our Saviour and our Soveraign a Priest to attone a Prince to rule and a Prophet to teach us 1 John 4.15 Whosoever shall confess that Jesus is the Son of God dwelleth in God c. 5. A life of Divine Communion and Contemplation is an evident sign of dwelling in God such are with him in the Mount and partake of his blessings c. 6. A serious return from wandering and a hearty Renuntiation of all resting places short of this denotes an Interest in this Habitation 2. From hence we may infer the absolute necessity of a diligent Inquisition how we may obtain this Eternal Habitation for our Inheritance considering how many Beasts of Prey are watching to devour us and the impending Storms that threaten us in such a day as this is 3. We may infer the folly and madness of such as take up their rest in the base and contemptible dwellings of this world that bid their Souls take their ease wallowing in brutish sensuality and neglecting this holy Habitation 4. It concerns us to be very circumspect in our walks that we be not turned out of Possession nor lose our hopes and assurance of it Men are very careful that the Deeds and Evidences relating to their Earthly Possessions be Authentick and safely kept much more should Christians be so of this Eternal Mansion 2. This should keep us from murmuring if we have not such stately Fabricks as others to dwell in here because this Heavenly Habitation that infinitely excels all Earthly Structures though never so glorious is ours 3. Let not God lose the glory of so gracious a condescention in becoming a Habitation for us Let us not slight his infinite love that provided this shelter for us from the danger of the open and unguarded Fields 4. Let it be an encouragement against slavish fear to be afraid of Man who is a Worm is to forget where you are 5. Let sinners be advised to hasten to this resting place and get an Interest in this Habitation else their security is a certain fore-runner of destruction For 1. They lye open and exposed to all sorts of Spiritual Enemies and Soul-calamities from the Devil wicked men and innate corruption 2. Now there is an opportunity let it be taken hold of or else the day of Grace may be past and the Market â—â—ver without possibility of recalling it 3. Christ stands with his Arms spread to receive them he is an open Door to let them in and partake of the joys and glory of this house c. 4. It is a most unnatural cruelty to their own Souls for if they slight it they become Self-Murderers and Instruments of their own Damnation 6. Lastly From what hath been said we may infer the superlative happiness of good men whose Habitation the Great God is for they shall be safe there from all kinds and degrees of danger and disturbances made Partakers of whatsoever is good and desirable and that for EVER AND EVER God an Husbandman JOHN 15.1 My Father is an Husbandman IN this Metaphor four things are implied or supposed 1. That an Husbandman must have ground to work upon 2. A Stock to Defray the charges and expence requisite to manage it 3. Skill and Knowledge to perform it 4. Instruments and whatsoever else is needful for such an Undertaking or Employment In these Respects God may be said to be an Husbandman because 1. He is a Rich Husbandman For all the world is the earth is the Lords c. 2. A great and honourable Husbandman For all Bow before him 3. A skilful and wise Husbandman For none can teach him 4. A diligent and careful Husbandman For no neglect can be charged upon him 5. A generous and liberal Husbandman For all partake of his Bounty For a further illustration take the following Parrallel METAPHOR I. A Rich Husbandman has not only fruitful Fields Vineyards Gardens Orchards c. But also some barren Heaths Commons and Wildernesses II. A rich Husbandman has many Beasts some of which are of a hurtful and mischievous nature which he fetters or ties up restraining them by some invention or other from doing injury to his other Cattle and breaking into his
their good things here IV. The Lord does not expect that Heathens and Infidels who are like dry and barren ground should bring forth or yield him so much increase and fruit of grace and holiness as those people and nations to whom he hath afforded his blessed Gospel and those Churches that he hath planted and bestowed much cost and pains upon Where much is given a suitable improvement is required and where but little the improvement of a little V. God separates his people from all the people of the world to be a peculiar inheritance unto himself There they have bounds set them viz. Holy laws and institutions within which they ought always to keep that they mix not themselves with the world to pass which bounds is a high and provoking evil VI. God Almighty takes special care of his Church and of every branch and member thereof And for their preservation hath made a hedge a fence yea a glorious Wall round about them This the Devil knows and nothing troubles him more hast thou not made a hedge about him and about all that he hath See more in the Metaphors of a Garden and Vineyard VII The Lord doth by his word plow up the fallow ground of our hearts When he threatned spiritual Judgments upon Israel his ancient Vineyard he says by the Prophet it shall not be digged but there shall come up briars and thorns Before our hearts are digged up they lie fallow Break up your fallow ground And sow not among thorns VIII The Lord finds all our hearts naturally very hard yet some more hard and obdurate than others And that he may effectually break them into pieces he uses divers Instruments some of his Ministers come with the smooth plow of the Gospel Others with the Maâ—â—tock of the law from Mount Sinai Some denounce the threatnings in Gods word like a hammer to break the Rock in pieces IX The Lord shews us in his word that no Persons whatsoever can bring forth good and acceptable fruit till by the word and spirit of grace they are wrought upon and planted or sowen by him X. When God hath through his word and holy spirit broken up the sinners heart by powerful convictions so that the inside of the soul is to it s own sight as it were turned outward as in the case of the woman of Samaria who cried out Come see a man which told me all things that ever I did and as 't was with the Jews Peter preached to who cried out what shall we do Then the filthiness of the soul and its horrid pollution appears and the poor man cries out I did not think there had been so much abomination in my heart that I had been such a Rebel against God O the pride the lust the blasphemy hard heartedness vanity folly and unbelief I find there who could think I had such a prodigie of wickedness XI The Lord takes great pains uses many ways and bestowes great cost to make his People bring forth fruit unto him he sends his word his spirit his Ministers sets Conscience on work and if all will not do but that weeds of Corruption still spring and roots of bitterness remain he sends afflictions to humble and cleanse them and destroy the power of sin XII Though the blessed God sees his people do not Answer his unwearied pains but that abundance of earthliness barrenness and unprofitableness still remains in them yet be gives them not over but with much patience waits year after year not sparing continual labour in order to their Reformation that so they may bring forth more fruit unto him XIII The Lord bestows his choicest mercies upon his heritage with the greatest chearfulness I will rejoice over them to do them good and I will plant them in this land assuredly with my whole heart c. 't is freely given and without grudging he has done as much as could be done to his Vineyard XIV The Lord God knows that though the Church his spiritual Vineyard be sowed with good seed and planted with choice plants yet they cannot grow nor prosper unless watered from heaven with Divine showers and refreshing dew And therefore God opens the sluices or windows of heaven and makes the Fruits of the earth flourish and wonderfully increase the rain c. watereth the earth and maketh it bring forth and bud that it may give seed to the sower and bread to the eater c. XV. The Lord declares in hâ—â—s word that the lowly and humble soul is the most fruitful Christ says he went down to see the fruits of the Valley his chief expectation is from them that lie low in their own sight Trees planted by the water-courses thrive best and bring moist fruit The rain glides off from Hills and Mountains and the Valleys receive it The lofty proud self-conceited person is barren and fruitless the savour of Gods grace abides not on their hearts To this man will I look that is poor and of a contrite spirit he that sees its own emptiness and has no confidence in the flesh but whose trust and dependency is upon Christ is the thriving and fruitful person that like the tree by the waterside spreading his roots by the River shall not see when heat cometh but his leaf shall be green and he shall not be careful in the year of Drought XVI The Heavenly husbandman bestows much pains that he may destroy the weeds of indwelling sin and corruption in his people He uses various means as his word and holy spirit trials afflictions c. in order to that end by these he digs up those weeds by the roots as worldly mindedness unbelief and sensual lusts which else would choak the good seed though some remains of them are left behind to keep us humble and watchful such ill weeds grow apace and are ready to spring up when the least liberty is given By these also this blessed husbandman prunes and pares of suckers or superfluous branches which â—â—eed upon that sap which should nourish his tender plants such are carnal divisions strife and unnecessary contention among Saints busying themselves about idle and unprofitable notions or matters of slender consequence neglecting in the mean time those serious and practical parts of Christianity which are of absolute and undoubteâ—â— necâ—â—ssity these are the spiritual suckers of our time and are the cause that so many lean and barren souls are found in this spiritual Vineyard XVII The Heavenly husbandman waits for the fruit of his fields also He looked that it viz. his ancient vineyard should bring forth grapes Isa. 5.2 Went three years seeking fruit on the fig tree c. And whâ—â—n the time of fruit drew near he sent his servants to the husbandmen that they might receive the fruits of it c. Where God sows plentifully he expects a sutable crop where much is given much is required where
we have many means of increase of grace the Lord will expect the fruits of holiness from his people XVIII The Lord loves to visit his vineyard often and delights to behold the flourishing graces of his people He is gone Down into his garden into his beds of spices c. He eats his pleasant fruit he takes pleasure in his Saints and will beautifie the meek with salvation Let us see says he if the vine flourish whether the tender grape appears and the pomegranatâ—â—s bud forth there will I give thee my loves He rejoyâ—â—es to find his people abound with graces which are the blessed fruits of the spirit no Ambrosia so sweet to this heavenly husbandman as the holy performances of his Saints which is the effect of his own cost and labour XIX The Lord expresses great grief when his people bring forth no fruit or which is worse wild fruit he looked that it should bring forth grapes and it brought forth wild grapâ—â—s How he complains by the Prophet She viz. the vineyard Jerusalem was plucked up in fury the East wind driâ—â—d up her fruit Fire hath devoured her fruit this is a lamentation and shall be for a lamentation How it grieves the Lord to the heart when his servants his Ministers return this account we have laboured in vain and spent our strength for nought c. XX. When the Lord finds any barren or withered branch in his husbandry past hope of recovery he cuts them 〈◊〉 every branch in me that beareth not fruit he taketh away Christ cursed the fruitless fâ—â—g treâ—â— and immediately it was driâ—â—d up this cutting off may be done by the immediate hand of God â—â—ith in Spirituals or Temporals or by the censure and excommunication of the Church XXI God hâ—â—th also many workmen in his Churches divers painfâ—â—l labourers in his harvest Miniâ—â—ers of the Gospel are spiritual harvest men We then as Workers together with you beseech you also that ye receive not the grace of God in vain XXII A faithful experienced and laborious Minister the Lord values above thousands of slothful false hearted and self seeking ones who care not for the flock so they have the fleece and if they have the wages care not for the work Moses was faithful in his house and therefore esteemed but Corah and hâ—â—s Company that fain would have been lookt upon as appointed by God like Moses were swallowed up XXIII The Church of God often suffers and is much spoiled by those innumerable swarms of Locusts or Catterpillars that came out of the bottomless pit by which according to the opinion of divers eminent Writers are meant the great swarms of Popish Priests Friars Monks Jesuits and even all the whole tribe of the Romish Hierarchy who are fitly likened to Locusts which as Naturalists say are a little vile kind of vermine that spring out of smoak flying together in vast numbers gnawing eating up or destroying all green things and fruits of the eaâ—â—th being a very slothful and idle creature resembling the Popish Clergy exactly who are bred out of the smoak and darkness of hellish ignorance they are slow bellies living upon the sweat of other mens brows To such Kingdoms or Countries as abound with pleasant plants they flock in swarms where they make havock and lay wast all green things in the Church of God as this and other Nations have felt and still feel infecting thousands with their damnable devices superstitious practices and inventions XXIV When God finds a Church or people without the life and power of grace and religion cold and lukewarm having only the Carkass of external profession and that no calls nor endeavours will reclaim them he withdraws his presence removes his Candlestick takes away the hedge and lays it waste Go to my place in Shilo where I set my name at first and see what I did to it for Israel 's wickedness So Sardis Ephesus Smirna Philadelphia c. and the rest of those once famous Asiatick Churches are become a barren and waste Wilderness XXV The Lord by his word and spirit which is as a fan in his hand severs the chaff and refuse part of his Children that nothing but the pure grain and seed of grace may remain in them and oftentimes by affliction winnows his Church Severing the true Christian from the dross and chaff of hypocrisie I will sift the house of Israel as Corn it sifted in a sieve c. METAPHOR I. SOme husbandmen hire their ground and pay Rent for what they have II. A husbandman maybe dispossest of his farm and turn'd out of all his estate by an enemy or the injustice of a party stronger than himself III. The husbandman thrives or grows poor aâ—â—cording as his husbandry gives good or bad returns IV. Husbandmen often faint and grow weary of working V. Husbandmen know not the success and event of their labour nor the nature of some ground till they try it VI. Husbandmen cannot rain to water their fields 't is God that gives the increase for which their dependance must be upon him VII The husbandman cannot make bad trees bring forth good fruit nor barren trees bear nor some sort of ground good let him do what he can VIII Storms Tempests excessive Rain Snow Heat or Cold often force the husbandman to a cessation of his labour and an enemy may compel him from his work IX A husbandman grows old and dies and leaves his husbandry DISPARITY I. BUt God is the proprietor and proper owner of all the Nations and people of the Earth whatsoever is under the whole heavens saith the Almighty is mine II. God cannot be dispossest or turned out of his inheritance for no strength or power is able to stand before him none can oppress him or take his right from him against his will he can destroy at once all that rise up against him III. God though he lays out very much to cultivate a Nation Church or People is never the poorer his treasure is inexhaustible and can receive no addition nor diminution Can a man be profitable to God My Goodness saith David extends not to thee All that he doth is for his Creatures profit IV. God in a proper sence cannot be weary therefore in Scripture when we read of his being weary 't is spoken by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men by way of condescention to our capacities after much patience and forbearance and finding no fruit he is said to be weary not properly but as before the everlasting God the Lord the Creator of the ends of the Earth fainteth not neither is weary V. But God knows all things the hearts and spirits of all men he knows what nation or people will prove fruitful or otherwise before his word and spirit are employ'd to cultivate and try them VI. God can cause it to Rain when he pleases externally upon the earth and spiritually
called the Lord of Hosts because all Creatures in Heaven and Earth are of his Army II. God teaches his People how to behave themselves in spiritual Conflicts and to fight under his Banner when he calls them forth He warns them of the Dangers of Enemies and discovers the Subtilties and Devices of their Soul-Adversaries III. God doth nothing rashly for in all Wars he engages in or Desolations that he brings He consults his own Wisdom and doth all by the Counsel of his own Will IV. God is invested with Power and supreme Authority to raise Armies at his Pleasure if he gives but the Word they immediatly rally together God will lift up an Ensign to the Nations from far and will hiss unto them from the end of the Earth and behold they shall come with speeed quickly And it shall come to pass in that day that the Lord shall hiss for the Fly that is in the uttermost part of the Rivers of Egypt and for the Bee that is in Assyria and they shall come c. All are ready when He gives the Summons Angels Men Dragons Beasts the great Deeps Fire Hail Snow Wind Frogs Flies Locusts Caterpillars c. let him but hiss as it were and they come to execute his Commands 'T is said of Pompey that when one of his Officers complained of the want of Men he should reply Let me but stamp with my foot upon the Ground of Italy and I shall have Men enough which was a Note of confident Pride in him for he was wholly defeated afterwards by Caesar Yet 't is always true of the Lord of Hosts for if he holds up his Finger all the Celestial and Terrestrial Host are ready to fight his Battels V. The Lord brings forth his Weapons out of his Armory He opened his Armory and hath brought forth the Weapons of his Indignation for this is the Work of the Lord c. Take to you the whole Armor of God c. VI. So does the Lord I will lift up an Ensign to the Nation from afar And when the Enemy comes in like a Flood the Spirit of the Lord shall lift up a Standard against him VII God commands the Trumpets to be blown that all might be prepared for the Day of his dreadful Controversy Blow the Trumpet in Sion and sound an Alarm in my holy Mountain Let all the Inhabitants of the Land tremble And the Lord shall he seen over them and his Arrows shall go forth as the Lightning and the Lord God shall blow the Trumpet and shall go forth with the Whirlwind of the South VIII The Lord musters his Armies The Noise of a Multitude in the Mountains like as of a great People A tumultuous Noise of the Kingdoms and Nations gathered together The Lord of Hosts mustereth the Host of the Battel In the Wars of his People Israel he gave directions for their Battel-Array and when to give the Assault IX God hath published in his Word the Reasons why he prepares for War against a People or Nation They have moved me to Jealousy with that which is not God they have provoked me to Anger with their Vanities and I will move them to Jealousy with those that are not a People I will provoke them to Anger with a foolish Nation For a Fire is kindled in mine Anger and shall burn into the lowest Hell c. I will heap Mischief upon them I will spend mine Arrows upon them 'T is because Men turn not from their Sins They profess to know God but in Works deny him setting up the Creature instead of the Creator For the Iniquity of his Covetousness saith God I was wroth Men slight the Offers and Tenders of the Gospel and tho they add Drunkenness to Thirst they think they shall have Peace and for that reason God proclaims War and saith he hath whet his Sword Wherefore was it that God brought his Sword upon Jerusalem and gave it into the hands of the Babylonians Was it not for rejecting his Word and despising his Messengers Hence his Wrath came upon them till there was no Remedy hence Jerusalem was given up again to be trod down by the Romans viz. because they rejected Christ and the Gospel X. God hath given a Banner to them that fear him that it might be displayed because of the Truth or as Ainsworth renders it to be high-displayed because of the certain Truth The word Banner or Ensign as Ainsworth upon the place says is applied to the Flag or Ensign of the Gospel Isa. 11.12 49.22 62.10 here to David and his Victory c. XI God animates and encourages his People as he did Joshua There shall not any Man be able to stand before thee all the days of thy Life As I was with Moses so I will be with thee I will not fail thee nor forsake thee Be strong of a good Courage c. Only be thou strong and very couragious For then thou shalt make thy Way prosperous and then thou shalt have good success XII God himself comes into the Field with his People How often doth he tell them that he is with them The Lord your God is he that goeth with you to fight He assists them directs them relieves them None can march under a better Commander and he is the best Helper The Lord is on my side I will not fear what Man can do unto me The Lord taketh my part with them that help me therefore shall I see my desire upon them that hate me Fear thou not for I am with thee Be not dismayed for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the Arm of my Righteousness Lo I am with you always to the end of the World XII As the Lord goes before so he is the Rereward of his People Ye shall not go out with haste nor go by flight for the Lord will go before you and the God of Israel will be your Rereward He is in the Front in the Rear in the Middle and the Flanks therefore all is safe because he is invincible XIV God is a liberal Rewarder of his People tho his Royal Munificence is purely an Act of Grace not Debt or Obligation because we are his and when we have done all we are unprofitable Servants c. He that overcometh shall inherit all things Metaphor I. THe most renowned Conqueror or most successful Martialist on Earth is vulnerable and mortal Alexander would be thought the Son of Jupiter but Death soon convinced him II. Earthly Warriors are under certain Limitations for they cannot war as they please their Bounds being set by the Almighty III. There is no earthly Warrior tho never so redoubted but may be match'd and conquered too IV. Earthly Warriors know not the Success of their Arms before-hand nor foretell Events they may be baffled in their Hopes and made ashamed of their
as a Lion The Scope of this Text being to set forth the Anger and Wrath of the Incensed Majesty of GOD with the consequent Destruction of the Wicked and Impenitent we shall illustrate the Similitude in the following Parallels Simile I. THe Lion is a most terrible Creature If the Lion roars all the Beasts of the Forrest tremble Naturalists observe That tho other Creatures are swifter on foot than the Lion yet when he roareth they lie down II. A Lion when enraged especially hath a majestical fierce and an amazing Look and how ready are all to run and shift for their Lives when he rises up to the Prey III. None can take away the Prey from a Lion as the Prophet sheweth us who if he goeth through a Flock of Sheep both treadeth down and teareth in pieces and none can deliver IV. A Lion is strong and crushes the whole Compages of a Man's Bones at one Crush he rends the Body of Man to pieces And Naturalists tell us That when the Lion hath torn the Body asunder he loves to suck the Blood that is about the Heart and as for other Parts of the Body except he be very hungry he leaves them to other Beasts to prey upon but the Heart the Blood and the Fat that is about the Heart the Lion loves to suck V. The Lion is a Creature as Naturalists observe that seems much for Justice No Creature more fixed or constant in their Love and Friendship or more ready to revenge the Breach of Amity than is a Lion which is further demonstrated by a great Historian citing a Passage of Eudemus who writeth of a certain young Man that nourished together many Years a Dog a Bear and a Lion who lived in perfect Peace and Concord without Breach Snarling or appearance of Anger But on a day as the Dog and the Bear played together and biting one another gently it happened that the poor Dog fastened his Teeth in sport deeper than the Bear could digest and thereupon he presently fell upon him and with his Claws tore out the soft part of his Belly whereof he presently died The Lion sitting by and seeing this Cruelty and Breach of Love Amity and Concord that had been amongst them was inflamed to revenge that Perfidy and like a true King of Beasts measured the same measure to the Bear as he had done to the Dog and served him with the same Sauce tearing him instantly in pieces If a Lion be harmed by a Man with a Stone or Dart according to the Merit of their Hurt they frame their Revenge VI. 'T is observed of the Lion that he will narrowly mark any one that wounds him And tho there are hundreds of Men together and but one wound him or shoot at him or any ways hurt or injure him he will observe and mark that Man and keep the Wrong in his Mind a long time VII Moreover 't is observed of the Lion that he sleeps but little and with his Eyes open or as some others note he having great Eyes and so small Eye-lids they cannot wholly cover his Eyes VIII The Lion will fall upon no Creature except he be in Hunger or is greatly provoked IX The Lion as Pliny observes cannot endure to be look'd asquint upon by any X. Again of all wild Beasts it is observed that the Lion if one do fall down and prostrate himself before him as it were and petition for his Life he will spare him Take Pliny's own Words The Lion alone of all wild Beasts is gentle to those that humble themselves unto him and will not touch any such upon Submission but spareth what Creature soever lieth prostrate before him XI A Lion as Pliny and divers other great Naturalists tell us is a great Enemy to Apes and Wolves Parallel I. THat God that cometh forth in a way of Judgment against the Wicked is a terrible God Hence it is said He shall roar out of Sion The Threatnings of God are as the Roaring of a Lion and terrify the Wicked as a Lion doth the more impotent Animals II. When the Face of God is set against a Soul or Nation or he be moved to Frowns Indignation and Wrath against them let all stand clear How ready are all to fly when God rises up to the Prey that is to be avenged on the Ungodly III. None can deliver themselves out of God's hands when he comes forth against them as an hungry Lion God tells us He will arise to the Prey and all the Earth shall be devoured with the Fire of his Jealousy There is none can deliver out of his hand neither Power nor Policy Craft nor outward Force will signify any thing IV. The dreadful God when Sinners fall into his hands will crush them as a Lion Consider this ye that forget God lest he tear you in pieces I will arise and devour at once I will rent the Caul of their Heart and there will I devour like a Lion A Reverend Divine hath an excellent Note upon this place The Lord will do as a Lion doth He more immediatly will strike out their Hearts and punish them with spiritual Plagues and Judgments And as for their Estates and Bodies he will leave them to other Beasts and they shall plague them that way Their Hearts were grown fat they had a Film about their Hearts and Instruction could not get to their Hearts but God will tear that Caul that Film from off their Hearts Mr. Burroughs hath noted further That it denotes the sending Plagues upon the Hearts of wicked Men and to leave their Estates c. to the Assyrians confirming Luther's Observation and for a further Confirmation cites Arius Montanus V. The holy God is just in all he doth Just and righteous are thy Judgments O Lord. The right Hand of the Lord is full of Righteousness Yet he delights to live in Love Concord and real Friendship with all his Creatures and O how fix'd and constant is he therein and how loth that any should move him to Anger But when once the Covenant of Peace and Amity is broken and nought but Cruelty and Injustice appears amongst Men and the great Ones of the Earth prove Tyrants and tear in pieces and devour the Poor how is God thereby enraged or stirred up to revenge the Breach of his Law For the Oppression of the Poor saith God will I arise And he will retaliate upon the Wicked according to the Nature of the Evils they have done Rob not the Poor because they are poor neither oppress the Afflicted in the Gate For the Lord will plead their Cause and spoil the Soul of those that spoiled them And I heard the Angel of the Water say Thou art righteous O Lord which art and wast and shalt be because thou hast judged thus for they have shed the Blood of Saints and Prophets and thou hast given them Blood to
XVI A good Housholder is full of Sympathy is much concerned and grieved when things go ill and are out of Order XVII A good Housholder gives reiterated Instances of his Favours he is familiar with his Family speaks to them and smiles on them hears them when they call helps them up when they fall XVIII A wise and good Housholder deals plainly and uprightly with his Family sheweth them the Danger of Disobedience both to Children and Servants hides nothing from them that may be for their Good lets his Servants know that if they obey not he will turn them out of Service and Children if they are disobedient they shall not only be beaten but also dispossessed of many Privileges and Inheritances XIX A good Housholder encourages his Family by present Rewards and future Promises he pays his Servants well for their Work gives his Children Promise of Reward even an Inheritance XX. A good Housholder gives Correction in season for Faults committed Fathers after the Flesh and Masters chastise disobedient Ones for Faults XXI A good Housholder is so prudent moderate and gentle in his Administration of Severity that there is no Cause of Blame and Censure his Equity and Authority justify his Ways XXII A good and wise Housholder when any are obstinate withdraws the Manifestation of former Goodness Favour and Delight for if after all good Means used fruitlesly they will not be reclaimed then he frowns on them and cannot shew his Countenance as at other Times XXIII A wise and good Housholder will maintain his own Rights against Invaders and keep up his Interest according to Law and Justice and the Use of reasonable Means XXIV A wise and good Housholder brings all the Spoil taken from his Enemies and all the Fruits of his Land into his own Houshold there are his Trophies and the Fruits of his Labour found XXV A wise and good Housholder shuts all unruly Persons out of Doors to preserve Peace and prevent Disturbance David would not let a wicked Man dwell with him nor a Liar stay in his House Some will divorce a Wife when she proves treacherous Abraham turned or cast out the Bond-woman and her Son XXVI A wise Housholder sometimes becomes an Enemy to those of his own Family when his Patience is abused and they stand out by large Provocations XXVII A wise and good Housholder doth in his Wrath sometimes swear against Reconciliation and future Acceptance XXVIII A wise and good Housholder sometimes and in some Cases casts off all Care and Pity so as to interpose against Evil or Dangers that may befall from without but gives up to fearful Ruin XXIX A good and wise Housholder is ready to have his Actions tried and refuseth not to come before a Judg or before the Determination of tolerable indifferent Persons XXX A good and wise Housholder renders Rewards and Encouragement to his Family and Servants that do well Be thou Ruler over much enter into the Joy of thy Lord. Parallel I. THat God is the first Author that gives Being to Matter Form and Order is so great and evident a Truth evinced by Scripture and Reason that none can deny it without shaking the very Foundation of Heaven and Earth and of all true Piety and Religion For all things that do appear were produced by some Cause pre-existent or else they did cause themselves which last cannot be because then they must be before themselves which is a monstrous Absurdity See the ancient Records of the World and all things therein Gen. 1. II. God the most great and good Housholder seeing it very needful and convenient hath built a House for the Commodity of his Family yea many Houses suitable to the distinct Parts of his Family which is very great One House fit for Angels and the Souls of Saints that is Heaven one for Men even the Earth one for a Nursing-House to the Off-spring of his Family and that is his Church which is the House of the Living God the Nursing-House for his Heirs and eldest Sons These things have his Hands begun and finished He that built all things is God III. God did not think it meet to be alone in the Enjoiment of perfect Happiness in himself and therefore hath taken into Covenant with himself Angels and Men and for this end was Jesus Christ set up from everlasting to gather together in himself both things in Heaven and things on Earth c. IV. Thus God the great and good Housholder hath done He hath made nothing in vain but hath fitted each Creature with Natures to do Work suitable to their proper Station The Angels to dwell in Heaven to praise in Heaven to flie through Heaven to come down into the Air to visit the Earth and view the Sons of Men Men are fitted to look up to Heaven to pray to reade to contemplate to reverence God to propagate to replenish the Earth Beasts are fitted for Labour and Service as the Horse the Mule the Ox c. The Sheep with all other Creatures receive Influence from his great and good Spirit so as to come to the Place where their Prey is and where they are to be taken for assigned Use. V. God the great and good Housholder hath set all things in Order both in the upper and lower World who is not a God of Confusion but of Order in all the People of his Family Christ his First-born is not only King even the King of the Earth but the King of Angels he is the Head of all Principalities and Powers Angels next to him above Men Men God's Representatives and Vicegerents above Women The Man is the Head of the Woman Parents the Head of their Off-spring and Children above Servants and all these above the Beasts of the Field or creeping Things of the Earth VI. Even thus hath God the great and good Housholder done to all his Family He hath appointed his First-born to be a Mediator a Priest an Advocate to influence the Gospel and Word his Angels to protect his People in Love to serve one another and bear one anothers Burthens Women to bear Children and nurse them and to be meet Helps to their Husbands Parents to love their Children Children to honour their Parents Servants and Subjects to obey their Supreme and all these to adore God and obey the Lord Jesus Christ. VII God this great Housholder hath made Provision for his great and large Family The Eyes of all things look up and trust in him he gives them their Meat in due season In my Fathers House is Meat enough and to spare Heavenly Manna as Meat and Food for Angels heavenly Food as the Bread of Life for the Saints earthly Food as Corn Wine and Oil for Men Grass and Herbs c. as Meat for Beasts c. His Hand gives all things needful If in the House he feeds them if in the Field he feeds them and fills them with good things c. VIII God keeps his Place in
the Kingdom puts a difference between Egypt and Israel secludes Hymeneus and Philetus Hypocrites and Hereticks and all unclean Persons that the Peace of the Family may be preserved hath threatned they that trouble it shall bear their Judgment whoever they be God divorced the Church of Israel c. XXVI God upon this Ground hath tho he account it his strange Work turn'd to be an Enemy to those â—â—f his own Houshold and hath not only cast them out but drawn his glittering Sword made sharp by whetting bent his Bow and prepared his Arrows upon the String made sick in smiting and utterly destroyed aâ—â— in the Case of Israel Judah and Jerusalem XXVII God sware in his Wrath that they should not enter into his Rest and left them to expectation of fiery Indignation XXVIII Thus God dealt with Israel and Judah gave Jacob to the Spoil and Israel to the Robbers and was so far from interposing between them and Danger that he gave them up to fearful Ruine from the Chaldeans and to the Romans in the Time of Josephus declaring that his Eye should not pity neither would he have Mercy And as to particular Persons David told Solomon that if he forsook God God would cast him off for ever Thus those are confounded even as Judas Iscariot was and as Jesus Christ speaks of the Branches that abide not They are cast off and Men gather them and they come to Burning and as Salt when good for nothing is cast to the Dunghill and trodden under foot XXIX God that he might be justified in all his Actions hath appointed a general Judgment to bring forth his Works and Actions that he may clear himself and overcome when he is judged Hence it is said He hath appointed a Day in which he will judg the World in Righteousness call all his Houshold to account before the Angels and there make his Justice shine as the Sun at Noon in respect of all his Providences and Dispensations XXX God certainly rewards all Men for well-doing both in this World and that which is to come Verily shall one say there is a Reward for the Righteous when there is a God that judges in the Earth The Righteous shall be recompenced in the Earth Godliness hath the Promise of the Life that now is and that which is to come Metaphor I. AN Housholder in this World hath but a small Family tho never so great a Person Solomon was the greatest we read of yet small in comparison c. II. An Housholder in this World is but a Steward under another c. III. An Housholder in this World wants Wisdom and may be defective in respect of Government over his Houshold IV. An Housholder cannot of himself make his Family V. An Housholder in this World cannot communicate Strength nor secure from falling by Sickness or Death till they have finished the Work which he hath committed to them VI. An Housholder in this World may be taken away from his Houshold by human Force or by Sickness and Death VII An Housholder in this World may be from home about other Business not all times doing his Family good VIII An Housholder in this World tho he be at home and well yet he may be asleep and Evil come in the same Instant IX An Housholder may be taken away captive or forced to flie from his Family tho as valiant as David as wise as Solomon as great and mighty as Belshazzar and Darius X. An Housholder cannot always preserve his Family in Peace nor give them everlasting Rewards Disparity I. GOD hath a very great Family as numerous as the Stars or the Sand of the Sea The God of the whole Earth shall he be called The Earth is the Lord's and the Fulness thereof The Fathers and the Children are all his and the whole World receives great Benefits by him c. He gives all their Meat in due season He makes the Sun to shine and the Rain to fall on the Just and Vnjust II. But God is absolute Head and Lord under no Commission neither in subjection to any III. God is infinitely wise and good perfect in Knowledg hath all Treasures of Wisdom and Knowledg hath Depths of Wisdom and Knowledg unsearchable and past finding out 'T is impossible for him to err or miscarry in any case his Way is perfect IV. But God is the Maker of his Family from the highest to the lowest Thou hast made us and not we our selves c. V. But God is able to make all Grace abound to make the Arms of their Hands strong to renew their Strength like the Eagle to make the Weak become as David and David as the Angel of God so as to run and not be weary to walk and not faint VI. God is always abiding as he hath no beginning of Days nor end of Life He is the eternal and ever-living God VII God is never from home about other Business cannot be out of the way of doing his Family good because every where present on Earth as well as in Heaven He fills his own Work therefore promised to be with them in the Fire and in the Water and promised never to leave them nor forsake them VIII But God the Keeper of Israel neither slumbers nor sleeps for Night and Day the Dark and the Light are alike to him and between the Land and the Sea there is no difference For his Ways are in the Dark in the Deep and his Footsteps are in the mighty Waters IX But God yea the Omnipotent God cannot be invaded nor carried away captive he keeps his Place and is immoveable None hath an Arm like God and by Strength nor no other way shall any prevail over him God is Omnipotent Powerful Invincible c. X. But God the Preserver of Men and of the Souls of his Saints can so preserve in Peace that none darâ—â—s approach to rob his Family of it God gives his Family Consolation and good Hope here and Reward or Inheritance hereafter which shall never fade away nor be taken from them Inferences 1. IF God be an Housholder we infer against Epicures that he is and must be concerned in the Affairs of this lower World why otherwise should all things look up to him as the Psalmist saith and how should they be cared for and provided for as Christ himself and St. Paul averr God gives not his Spirit once and no more but it is given to his People daily and hourly 't is that gives us our daily and common Bread and taketh care of us c. 2. We infer how greatly ignorant most of the World are in that they do not account it a great Privilege to be under the Conduct of God and enquire what they should do to please him 3. What a mighty Blessing and Privilege they have who are under his Conduct that is able to do all manner of Good for them in this World and reward with everlasting Life in the World to come
4. How miserable they will be that are cast out from his Care and Conduct or that do abide out and come not in by accepting his Terms and endeavour to please him to know God in a Way of Love and be careful to concern themselves with him c. 5. It is of absolute Necessity and Concernment for all to hasten to come and reconcile themselves to him that they may be admitted into his Favour as the beloved Ones of his Family and Houshold Their standing out inevitably incurs Misery for there is no Safety out of his Service and Favour There is no Peace to the Wicked saith my God God as a Potter Isa. 64.8 We are the Clay and thou art our Potter we are all the Work of thy Hand Rom. 9.21 Hath not the Potter Power over the Clay c. ACcording to the usual Method of Scripture-Metaphors we find the Lord God set forth under the Metaphorical Notion of a Potter which shall be illustrated in the ensuing Parallel Metaphor I. A Potter is an Artificer an Artizan or Workman one skilful to work in Earth or to form and make Pots and other Vessels of Clay II. A Potter prepares his Clay or Matter first of which he intends to make his Vessels and when he hath made it fit and ready for the Wheel he goes to work III. A Potter projects before-hand what kind of Vessel he will make of such Clay he hath the Form and Fashion of it in his Mind before he goes to work nay and it may be makes known what a Vessel he will make IV. A Potter makes Vessels of divers Sorts and Sizes and for several Uses some are for more honourable and noble Services than others V. A Potter finds sometimes that whilst he is forming and fashioning his Work upon the Wheel the Vessel is marred in his hand and then he makes another Vessel of it as seemeth good to the Potter VI. A Potter hath Power over the Clay of the same Lump to make one Vessel unto Honour and another to Dishonour IX A Potter takes great care of the Vessels he hath made and bestowed his Labour and Pains upon that they may not be broke for they are brittle Ware and he is greatly offended with such as strive to dash them to Pieces Parallel I. GOD is the Maker of all Men and Things that ever were or shall be II. God created or prepared the Earth the Clay before he formed Man and out of it was he made And the Lord made Man of the Dust of the Ground III. Known unto God are all his Works from the beginning He contrived in his eternal Councel what a kind of Creature he would make Man nay and at the time of his Formation he declared what a rare Vessel he should be Let us make Man in our own Image after our Likeness and let him have Dominion over the Fish of the Sea and Fowls of the Air c. IV. God makes Vessels of divers Sorts and Sizes All Men are not of the like Stature and Beauty in their first Formation neither are they so as they are made or formed anew in Christ Jesus for some Vessels are designed by the great Potter to contain the Golden Oil and Soul-enriching Treasure for the emptying of them into others V. God sometimes whilst he is at work to form and fashion a Soul for his own Use by the Preaching of the Gospel finds the Vessel marred in his hand the Clay yields not nor is pliable and finding it will not be a fit Vessel for Honour he makes a Vessel for Dishonour VI. God may do what he will with a rebellious People that are as a Lump of Pollution in his hands as the House of Israel was If he forms and fashions any of them to be Vessels of Mercy 't is infinite Grace if he makes some of them through his Long-sufferance and for their abominable Sins Vessels of Destruction he is just VII God takes great care of those Pots or Vessels he hath made nay twice made or formed for himself He gives a Charge concerning them and rebukes Kings for their sakes saying Touch not mine Anointed and do my Prophets no harm The Devil and wicked Men shall one day go to wrack for that Violence offered to those curious Vessels that God hath prepared to Glory But he that troubles you shall bear his Judgment whosoever he be Metaphor I. A Potter hath not his Skill in making Vessels from himself but is taught by some other Man II. A Potter many times wants Skill in framing of some curious Vessels and not only so but Care and by this means the Vessel is marred and spoiled in his hand III. A Potter makes not all the Vessels which are upon the Wheel for his own Use and Profit but for the Use of others IV. A Potter cannot make Vessels unless he hath Clay or Matter to make them with or to work upon V. A Potter makes Vessels that are very defective as they first come off the Wheel Disparity I. GOd hath his Wisdom of and from Himself II. God is infinite in Wisdom loveth all things he goes about and his Care is accordingly a God that is never unmindful of the Work of his Hands so that if any Vessel is broke the Fault is not in him but either in themselves or some cursed Enemy III. God made all things for himself even the Wicked for the Day of Wrath. IV. God first made the Clay he created the Dust of the Earth and then out of it made or framed Man V. God never made or framed any Vessel but as it came out of his Hand it was well done without Fault or Blemish And God saw all the Work of his Hands and behold it was very good Application 1. IS God the Potter and Man the Clay This may teach Men to lie low before the God of Heaven and Earth what is the Clay in the Potter's hand 2. We may infer from hence that Man is not made for himself but for some particular Use. 3. And since the Glory of God was the principal Thing he designed in making and forming of us let us see we do not rise up against him in a sinful way to his Dishonour 4. You may know from hence how frail and brittle Man is sooner broken than a Potter's Vessel See more under the Metaphor of Vessel God to the VVicked is a Consuming Fire Heb. 12.29 For our God is a Consuming Fire WE meet with many Metaphors in the Sacred Scriptures which set forth the Terribleness of an angry God to impenitent Sinners but none more dismal nor terrible than this For our God is a consuming Fire Observ. The Great God is not only in Scripture-Phrases compared to Fire but he is compared with respect to wicked Men to a devouring or consuming Fire Amongst the Metaphors taken from Elementary Things we find that God is called Fire yea a consuming Fire Deut. 4.24 9.3
of the Pale of the Church Yea let the Sinners in Zion be afraid for Fearfulness will soon surprize the Hypocrite These without Repentance must dwell with devouring Fire and everlasting Burnings How many times doth our Saviour say that Hypocrites and Vnbelievers shall have their Portion in Fire that cannot be quenched 5. To all Backsliders Apostates and abominable Revolters will God be a consuming Fire But some may object and say How can it be so seeing God saith of himself Fury is not in me and that one of his chiefest Attributes is Love and that God so loved the World that he gave his only begotten Son c. Answ. God is set forth as and said to be a consuming Fire in respect to his Justice God is just as well as gracious a righteous and severe Judg and he will deal with Men according to the Penalties of his just Law So that for rebelling against him and not believing in the Lord Jesus Christ his well-beloved Son his Wrath is kindled and seizeth upon such Men. II. This terrible Doctrine of God's being a consuming Fire may justly strike Terror into the Hearts of all ungodly Men The Day is coming that he will burn them up and leave them neither Root nor Branch III. An Use of Consolation to the Saints This great God that to the Wicked is a consuming Fire to them is a loving Father and a reconciled God The Arm of God Deut. 33.27 And underneath are the Everlasting Arms. Isa. 33.2 Be thou their Arm every Morning SOmetimes by an Anthropopathy an Arm is attributed to God by which we are to denote his Strength and Power because the Strength of a Man is known by the Strength of his Arm whether it be in Labour Fight c. Exod. 15.16 Job 40.4 Psal. 77.16 79.11 89.11 14. Isa. 30.30 51.9 c. Sometimes a stretched out Arm is ascribed to him as Psal. 136.11 12. Jer. 32.17 But here God is by a Metaphor said to be an Arm upon which we will produce the following Parallel Metaphor I. THe Arm is an essential and noble Part of Man II. The Arm is a very useful Limb or Member of the Body what can the Body do for it self or others that hath no Arms III. The Arm guards protects defends and saves the Body from many Blows and other imminent Dangers IV. The Arm is a very useful and ready thing to take hold of and to bear such up that are weak and feeble We commonly say to such especially whom we dearly love Take hold and lean upon my Arm. V. The Body hath and needs two Arms and cannot by any means spare either of them VI. The Arm is not only ready for Defence but also to offend those Enemies that would destroy and ruine the Body VII With our Arms we embrace our Friends and those we dearly love Thus Lâ—â—ban embraced Jacob and Jacob his Sons before he died 'T is a Sign our Wrath is pacified to those that have offended us thus Esau embraced Jacob at their Meeting VIII The Arms of a mighty Man are said to be very strong Sampson broke the two Cords wherewith he was bound the Cords that were upon his Arms became as Flax and by the Strength of his Arm with the Jaw-bone of an Ass he slew a thousand Men and afterwards overthrew the House where the Lords of the Philistins were IX In our Arms we carry our weak and young Children if they cannot go we that way shew our Care and Bowels of Compassion towards them X. The Arm or Hand is the Instrument of Action and Administration 't is that by which all our Works are performed without Arms we can do nothing There is a necessity of Arms to get our Bread and afterwards to feed our Mouths c. XI A Man usually stretches out his Arms when he calls a Child to him that hath been rebellious whom he is willing to pardon Parallel I. POwer is an Essential of the Divine Being or one of the glorious Attributes of God II. The Power of God is very useful and profitable unto the Saints of the same use that the Arm is to the Body is God to Believers III. God guards protects defends and saves the Church which is his mystical Body from those cursed Assaults and Blows of Satan and other Dangers they are exposed to in this World IV. God's Power is useful and ready to bear up and support all sincere tho weak and feeble Saints nay there is none can go alone walk and not stumble unless God takes hold of them He led them 't is said by the right Hand of Moses with his glorious Arm. V. We read not only of the Arm but Arms of God Vnderneath are the everlasting Arms. There is the Arm of his Mercy as well as the Arm of his Power and the Church can by no means spare either of these Arms of God VI. The Arm of the Most-High is not only for Defence and Protection to the Church but also to offend and destroy their implacable Enemies He shall thrust out his Enemies from before thee and shall say Destroy them Thou hast smitten all mine Enemies on the Cheek-bone and hast broken the Teeth of the Vngodly VII God in his Arms of Grace and Merâ—â—y embraces all those that submit themselves unto him in an humble and sincere manner and by this shews that his Wrath is appeased And Christ is said to embrace the Spouse His left Hand is under my Head and his right Hand doth embrace me As the Heart signifieth inward Love so the Arm of Christ signifieth the Manifestation of that Love saith a Reverend Author VIII God is mighty in Power Who hath an Arm like the Arm of God Who knoweth the Power of his Anger or who can shew the Strength of his Love There is nothing too hard for the Arm of God to do nay nothing is hard to him With his Arms he will deliver his People My own Arm brought Salvation With the Strength of his Arm he will dash the Wicked in pieces and overthrow the Strong-Holds of Babylon I the Lord have spoken it and I will do it IX The Lord manifesteth his Bowels of Compassion and tender Care over his poor young and weak Children by carrying them in his Arms He shall feed his Flock like a Shepherd he shall gather the Lambs with his Arms and carry them in his Bosom X. Without God we can do nothing he it is that works and labours for the Good of his Church Lord thou hast ordained Peace for us for thou also hast wrought all our Works in us He provides us Bread and then feeds us also Open thy Mouth wide and I will fill it XI God is said to stretch forth his Arms when he calls upon rebellious Sinners shewing how willing he is upon their Repentance to pardon and forgive them
Deliverance will soon follow the Church Vse IT shews the great Affection and Love of God to his People the Truth and Certainty of their Deliverance and the utter Confusion and Downfall of their Enemies God a Shield Psal. 84.11 The Lord God is a Sun and a Shield Psal. 18.2 The Lord is my Shield THis Term Shield is Metaphorically attributed to Princes and great Men Psal. 17.10 Hos. 4.18 because they protect and defend their Subjects or Dependents from Injustice and Violence as a Shield does the Body from Blows For this reason God is called a Shield because he protects and secures his People from the Attempts of Spiritual Adversaries as well as Temporal Metaphor I. A Shield or Buckler is for Defence and Safeguard of the Body in time of Battel II. A Shield or Buckler is not only to defend and preserve one Part of the Body but every Part and not the Body only but the whole Armor also that a Man hath Hence it was made very large and for its largeness called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gate or Door denoting that which is large and broad enough to hide or cover the whole Body and shelter it from Harm III. A Shield is used to keep that part of the Body that is struck at by the Enemy 't is a moveable Piece of Armour that a skilful Hand can turn this way or that way to take the Blow or Arrow according as he sees 't is directed against him Parallel I. GOD is the Defence and Safeguard of his Saints in all their Spiritual War and Conflicts with the Enemies of their Souls II. God defends every part of the Soul he preserves our Judgments from Corruption our Wills from growing stubborn and rebellious our Affections from being misled and ensnared with worldly Objects our Consciences from Defilement and so the whole Soul from the Venom and Poyson of Sin and Satan and not only so but he preserves and keeps our Graces from Decays and Witherings Thou Lord wilt bless the Righteous with Favour thou wilt compass him about as with a Shield III. God keeps off the Blows and fiery Darts of the Devil from wounding that Part or Grace of the Soul which is in the greatest Danger Sometimes Satan strikes at the Faith of a Christian God presently appears by his Word and Spirit for the strengthning of that Sometimes the Grace of Love is struck at God then presents immediatly Divine Objects before the Soul and shews it more and more the Baseness Deformity and Emptiness of this World and thereby increases and preserves the Love of the Soul to Himself and to Jesus Christ. Again the Will is aimed at some Temptations are laid to catch that Some Commands of God cannot be obeyed without much Self-denial because they cross us in that which our own Wills are naturally carried out very strongly to desire so that we must deny our Wills before we can do the Will of God A Temptation comes very forcibly when it runs with the Tide of our own Wills when 't is to save our Estates Children or Lives from the Danger of Enemies What saith the Devil wilt thou serve God when he thwarts thee in every thing that thou takest delight in If thou lovest any one thing more than another presently he must have it from thee No Lamb in all the Flock will serve for a Sacrifice but Isaac Abraham's only Child must be offered up No Place will content God that Abraham should serve him in but where he must live in Banishment from his Father's House and all his dear Relations Wilt thou saith Satan stoop to these low and contemptible Ordinances be a Companion to these base despised and persecuted People What follow God and yield to such hard Terms as these be Now God directs himself strait-way by his Word and Spirit to preserve the Soul from this terrible Arrow shewing what reason there is that his VVill should be done rather than ours and that we shall lose nothing by suffering for his sake and so makes the Soul willing to yield to all his Pleasure as Abraham did And this indeed of God's being a Shield unto him was the Motive that induced him not to fear After these things the Word of God came unto Abraham in a Vision saying Fear not Abraham I am thy Shield as much as if he should say I will defend and save thee from all the Darts and Arrows of thine Enemies By this Shield every Faculty of the Soul and Grace of the Spirit is preserved Metaphor I. A Shield is a Defence or Safeguard for the Body II. A Shield or Buckler cannot defend every Part of the Body at once III. A Shield may be beaten out of a Man's hand and be rendred wholly unserviceable to a Man IV. A Shield can however preserve from Temporal Enemies only Disparity I. GOD is a Defence and Shield for Soul and Body both II. God is a Buckler that saves and defends every Part and Faculty of the Soul at one and the same time he is an universal Cover III. God is a Shield that can never be rendred useless or unserviceable to a Christian that keeps close to God IV. God is a Shield or Defence that preserves from the Power and cruel Assaults and Temptations of the Devil Inferences 1. IF God be the Saints Shield let them take heed that they never engage their Enemies without God 2. This may greatly encourage the Godly in their Spiritual Warfare they have a sure Shield and Buckler that will never fail them 3. Moreover it may direct them to the right use of their Shield 't is a great part of Wisdom to know how to defend our selves by our Shield from Satan's Assaults and the Temptations of this evil World God a VVall of Fire Zech. 2.5 Thus saith the Lord I will be unto her a Wall of Fire round about I Will be unto her that is unto Jerusalem or the Church of God a Wall of Fire This Metaphor is taken from those Fires that People make round themselves when they are cast into a howling Wilderness to secure themselves from fierce and devouring Beasts and they being within the said Circle or Wall of Fire no wild Beast dares approach them c. The Speech is a Metaphor and the Epithete of Fire is added to denote that God is the Defender of his Church and a terrible Avenger that will consume its Enemies as Fire does any combustible Materials c. Metaphor I. A Wall of Fire is made for Defence and Security from Adversaries that are cruel brutish and merciless as Lions Bears Dragons c. II. A Wall of Fire is a Defence and Security to People that live in a Wilderness where they are in danger of wild Beasts it abounding with such devouring and ravenous Creatures III. A Wall of Fire is for Defence and Security when there is no other Security to be had IV. A Wall of Fire is both for Offence
too great an Influence upon green and tender Plants to winde them into extreme and irregular Designs and Motions 5. There is by Divine permission a most troublesom and pernicious Adversary suffered to range up and down the whole Earth to try his Art and Skill how far he can prevail to bring this vast Body into Tumult and Disorder and 't is not seldom that he doth prevail to divide not only Emperors Kings Princes Judges Nobles and Peasants but Dukedoms Principalities Cities Corporations Villages Families Brothers Sisters Husbands Wives Fathers and their own Children Now these things being premised what unspeakable need is there of one supreme and universal Judg to curb Exorbitancies to umpire decide and put a period to Dissentions Without whose Moderation the World would be intolerably perplexed harrassed and plagued with perpetual and endless Wars Broils Disorders and Confusions and would hardly keep its station for any long Period of Time For the moderating and preventing of all which the God of the whole Earth hath undertaken to associate with the Rulers and to judg amongst the Gods In which Passage he is represented to us by the Similitude of a Judg which carries a lively Figure and Resemblance of the Supreme Lord of the whole Earth and that in these divers respects following Earthly Iudg. I. IT appertains to a Judg to be good and the best of Judges are so Moses was advised to chuse thus by his Father Jethro The Desire and Fruit of the Righteous is good II. It appertains to a Judg to be wise and prudent or as Jethro words it to be able A foolish Ruler is a Shame and Reproach to any Nation or People and there is not a more uncomely Sight in the World than to see a Fool upon the Throne of a Kingdom or Judgment-Seat III. It appertains to a Judg to be a Man of Knowledg and well-skilled in the Laws and Statutes of a Kingdom because he is to be the Expounder of the Law to the People IV. It appertains to a Judg to be a Man of Prudence not only for the setling of right Methods but to do Justice in a fit season V. It appertains to a Judg to have good and right Laws to judg the People by that there may be no cause of Grievances or Complaints VI. It appertains to a Judg to be impartial and judg uprightly not to know the Faces of any in Judgment not to be corrupted by flattering Words nor byassed by Bribes nor misled by the Place and Dignity of Persons of what rank or quality soever they be VII It appertains to a Judg to be just and equal in the proportions of Punishment and Severity not lay any beyond due Desert nor favour when there is no reason for it The Reward of Murther Treason Rebellion Witchcraft Blasphemy is not to be given to petty Offenders VIII It appertains to a Judg to take nothing upon Trust but to be satisfied that Matters are true A Judg is not to act doubtfully but see the Offender be clearly cast before he give Sentence IX It appertains to a Judg upon due Proof and Trial to pass a definitive Sentence If one Man sin against another the Judg shall judg him X. It appertains to a Judg to be firm and steady to the Rules of Law and Justice as immoveable as a Rock a right way XI It appertains to a Judg to consider the Cause of the Poor and Needy to plead for the Widow and Fatherless and them that have no Help and deliver them out of their Distress where Justice calls for it XII It appertains to a Judg to have a People under him to be judged XIII It appertains to a Judg to be provided of Officers to execute his Sentence else Judg and Law are of little signification for according to the old Maxim Execution is the Life of the Law XIV It appertains to a Judg to be feared and had in reverence XV. It appertains to a Judg to be cloathed or arrayed with Majesty and Terror XVI A Judg hath power to reprieve or suspend the Execution of a Sentence XVII It appertains to a Judg to give Orders for Execution to deliver to the Officers when Sentence is past XVIII It appertains to a Judg to punish Officers if they exceed their due Bounds in punishing others XIX It appertains to a Judg to vindicate his own Honour and the Justice of the Law he executes XX. It appertains to a Judg to mix Mercy with Judgment where the Case will fairly admit of it XXI A Judg in this World hath others to plead before him as Counsel or Advocates for the Prisoner to extenuate the Crime and plead the Privileges allowed by Law XXII It appertains to a Judg in this World to have not only Rules of Law but a Register of by-past Actions that he may know what to do if like Cases fall in future Times XXIII A Judg usually hath great Attendance to bear him Company in the Time of Judgment XXIV A Judg when he peremptorily passeth Sentence doth not recede and go back the Sentence past abides Heavenly Iudg. I. THis God is by way of Eminency he is essentially good good without any mixture of Evil. He is originally good there is no Good in the whole Universe but what he is the Root Spring and Fountain of There is no Evil to befound in him and as Seneca he can do no evil nor hurtful thing He is Good in the Abstract Goodness it self 1 Chron. 16.24 Psal. 25.8 Psal. 119.68 II. This God is beyond comprehension or expression for all the Angels receive their Wisdom from him all the Emperors Kings Princes Nobles and Judges of the Earth In him are all the Treasures of Wisdom and therefore called Wisdom past finding out III. God the Judg of all the Earth is a God of Knowledg Known unto the Lord are all his Works from the Beginning He gives Knowledg to the Simple and makes the Foolish of an understanding Heart he makes known unto Men the great things of his Law his Spirit searches into all Mysteries he gives Skill in all Arts and Sciences and there is no searching of his Understanding When he undertakes to dispute none can answer him one of a Thousand IV. In this the Lord the great Judg is beyond comparison for he dwells with Prudence and finds out Knowledg of witty Inventions his Ways are perfect altogether His Actions are so fitly timed that he doth nothing out of season 'T is in due season he delivers the Needy avengeth the Cause of his Elect and plentifully rewards the proud Doers V. The chief Judg of all the Earth hath an ancient Statute-Book that is suited to all Times and Seasons to all Ages Sexes Conditions and Constitutions of Men whatever Every part of it is tried and proved and found to be a perfect Law in which are contained wondrous Things ever free from Deceit and Falshood 'T is marvellous pleasant and refreshing sweeter than Honey or
the Honey-Comb the Delight of good Men a sure Guide to them in all their Ways and none of its Commands are grievous but all Duties required by it are reasonable VI. In this there is none so holy and upright as the Lord who is no Respecter of Persons hates flattering Words and giving of Bribes will spare none for the Dignity of their Birth or Antiquity of their Lineage but will do Justice according to Right and Law whether it be upon Angels Emperors Kings Princes Priests Prophets his Church that are his professed Friends as well as upon the World his professed Enemies He will destroy his own anointed Ones if they stand in opposition to Justice and Equity Cities Kingdoms Towers Temples all shall fall rather than Law and Justice be justled out of place He spared not Angels overthrew Kings mighty Kings with Kingdoms and Nations Pharaoh King of Aegypt Og King of Bashan Nebuchadnezzar King of Babylon Darius King of Persia and Alexander King of Greece Herod King of Judea Jerusalem and Samaria with both their Kings When once they come to be laid in the Ballance and the Lord enter into Judgment with them when he ties Judgment to the Line and Righteousness to the Plummet Noah Daniel and Job shall not save when Truth Law and Justice calls for a cutting off He will by no means spare the Guilty when the Time of Forbearance is expired VII Of this no Man shall have wherewith to accuse God for he will not do more than is right that Man should enter into Judgment with his Maker nay he will rather make abatement than over-do And this hath been owned in his Act of Judgment Thou hast not dealt with us according to our Iniquities VII In this case the Lord our Judg hath sufficiently approved himself first in respect of the Old World secondly in respect of Sodom and Gomorrah where he would take nothing upon Trust but come down himself to see if things were so bad as they were represented to him And for Israel and Judah their Sins did testify to their Face before he did execute Judgment upon them IX To this in respect of God 't is said In the Day thou eatest thereof thou shalt surely die I will destroy Man from the Face of the Earth and 't was done Pharaoh and his Host that thou hast seen this day thou shalt see no more for ever Because thou didst not restrain thy Sons I have rejected thee from being a Priest Because thou hast caused my Name to be blasphemed the Sword shall not depart from thy House Because Nebuchadnezzar was lifted up with Pride he shall be driven from his Throne Because his Son did not humble but harden his Mind his Kingdom was numbred finished and translated to the Medes and Persians X. As for God his Way is not only perfect and his Word tried but he is of one Mind and there is none can turn him in a Case of Right Truth and Justice His Councel shall stand for he is not as the Son of Man that he should repent With him is no variableness nor shadow of turning He is the same yesterday to day and for ever He changeth not will not alter the thing that is gone out of his Mouth XI In this Jehovah is not behind-hand for he is a God with whom the Fatherless find Mercy pities the Poor when he sees they have no Helper breaks the Teeth of the old and young Lion smites the Enemy upon the Cheek-Bone avengeth their Cause when they crie to him and hath destroyed them and their Posterity who made long Prayers to devour Widows Houses XII The Almighty hath a great and mighty People under him even all the Inhabitants of the World Europe Asia Africa and America He is God of all the Kingdoms of the World and Judg of the whole Earth XIII In this our high and mighty Judg doth overmatch all other Judges for he is provided with Legions of Angels all ready to observe his Dictates and obey his Commands The Devils are all subject to him so that if he say Go they go Do this and they do it Millions of Men are under his Influence and as many Fowls of the Air Beasts of the Field and creeping Things of the Earth to do his Will to execute his Judgments when he speaks the word or lifts up his hand to them They shall invade the Courts of Kings enter the Chambers of Princes fetch Emperors off their Thrones bring them to Chains Blocks and Gibbets when he passes Sentence and gives Orders to do it XIV God is to be feared not only as a Creator who can annihilate and dissolve make Men cease to be as a Father who can love and rebuke as a Lord who can command and give Orders but as a Judg who can punish in this World and bring Mens Sins before-hand to Judgment XV. With God is terrible Majesty and he rideth upon the high Places of the Earth XVI God doth often reprieve and put off the Execution of Sentence so that Delinquents are not speedily executed but a Time given them to consider their ways The old World had one hundred and twenty years given them before Judgment was executed Judea Jerusalem and Samaria continued a long time before the Fury of the Almighty broke out upon them XVII God sometimes gives Orders to Angels to punish and execute his Sentence when Men are out of the reach of human Hands as in the case of Nebuchadnezzar the Host of the Assyrians and Herod the King Tho great Men join hand in hand for Wickedness yet shall they not go unpunished XVIII God will punish those that himself employs in case they exceed their Commission in any case that concerns his Act of Justice He punished Assyria and Babylon for going beyond their Bounds in his own Works of Judgment against the Jews XIX God the great Judg doth vindicate his own Honour and the Justice of the Laws he executes by giving Liberty to the People to testify against him if they have wherewith to accuse and demands of them what Evil their Fathers have seen in him requires them to testify to his Face if his Ways are in any point unequal XX. God when he comes forth in a way of Judgment doth not execute the fierceness of his Wrath he is far from rendring to Men more than they deserve he doth not reward according to their full demerit but in the midst of Judgment remembers Mercy XXI God hath assigned an Advocate to plead before he proceeds to Judgment If any Man sin we have an Advocate with the Father XXII God hath not only made Laws and published them and will judg Men for wilful and reiterated Rebellions but keeps a Register for the great Day to be then opened as it is written Some Mens Sins go before-hand to Judgment and they that are otherwise cannot be hid The Judgment shall sit and the
him and coming into the World Secondly by those hard things he met with in this Life for our sakes Thirdly by shedding of his Blood Fourthly he commends his Love by the continual Motions of his Spirit upon our Hearts and by those inward Checks of Conscience besides those blessed Offers and Tenders of Grace which dropp'd from his gracious Lips If any Man thirst let him come unto me and drink Look unto me and be saved all ye Ends of the Earth Come to me all ye that are weary and heavy-laden and I will give you Rest. Behold I stand at the Door and knock if any Man hear my Voice and open the Door I will come in unto him and sup with him and he with me IX Jesus Christ loves poor Sinners not for any thing he sees in them not for Beauty Riches c. For naturally Mankind hath nothing that may render them any way desirable in Christ's eye he might see enough in them to loath them but nothing to love them X. Jesus Christ sues hard is very importunate uses many powerful and weighty Arguments to prevail with Sinners to accept of the Terms of Grace and join in an holy Contract of Love with him 1. One is taken from the Dignity of his Person being the Root and Off-spring of David David's Lord as well as David's Son I saith he and my Father are one 2. From that early Love and good Will he bore to them When there were no Depths was I brought forth When he gave the Sea his Decree Then was I by him as one brought up with him and I was daily his Delight rejoycing always before him Rejoycing in the habitable Parts of the Earth and my Delights were with the Sons of Men. And in another place I have loved thee with an everlasting Love therefore with Loving-kindness have I drawn thee 3. From the Intention or Purpose of his coming so long a Journey I am come that ye might have Life Not to call the Righteous but Sinners to Repentance Come to seek and to save that which was lost 4. His great Abasement and Condescension 5. From his Suffering I lay down my Life for my Sheep Can there be a greater Argument than this 6. He argues with Sinners from the Consideration of their own Misery and that absolute Necessity there is of closing with him and the blessed Effects of it He that believeth on the Son hath everlasting Life and he that believeth not the Son shall not see Life but the Wrath of God abideth on him XI Jesus Christ waits long and hath much Patience before he doth desist his Suit and leave Sinners to perish in their Iniquities How long did infinite Patience wait upon the old World was it not one hundred and twenty Years and forty Years upon Israel in the Wilderness I have saith he spread out my hands all the day unto a rebellious People But if he prevails at last he thinks nothing too much that he has suffered for Sinners He waits at the Door of his Spouse until his Head is wet with Dew and his Locks with the Drops of the Night yet does he not think all too much XII Jesus Christ doth express and manifest great Love to Sinners which he intends to take into Covenant-Relation with himself His Love like Nilus overflows all Banks and Bounds his Grace is without Limits beyond the Love of Jonathan to David What doth the Gospel shew or express more plainly than the Strength of Christ's Love to Sinners Christ express'd such Love that never any other had in laying down his Life for his Enemies for such that were Rebels to him and his Father There is Depth Heighth Length and Breadth in it it passeth Knowledg XIII Jesus Christ is greatly troubled at the ungrateful Repulses he meets with from Sinners which appears 1. By his being grieved He was grieved because of the Hardness of their Hearts When he drew near to Jerusalem he wept over it perceiving how basely they had slighted and rejected him 2. By condoling and bewailing their miserable State and Obstinacy Israel will have none of me O Jerusalem Jerusalem how often would I have gathered thy Children together as a Hen gathereth her Chickens under her Wings and ye would not 3. By hiding of his Face and bringing Afflictions upon them I will go and return to my place till they acknowledg their Offences and seek my Face In their Afflictions they will seek me early XIV Jesus Christ notwithstanding all the Unkindnesses of Sinners hath afforded them his Word wherein is expressed his good Will and Desire to them nay and more than this sends many a kind Message to them by the sweet Motions of his Spirit to awaken their Consciences before he leaves them finally Thus he strove with the old World XV. Jesus Christ sends his faithful Ministers who are as Spokesmen for their Master I have saith Paul espoused you to one Husband that I may present you as a chast Virgin to Christ. I have espoused you the meaning is I have been employed as an Instrument sent and commissionated by the Lord Jesus to do it Many Arguments they use to bring poor Sinners to accept of the Offers of Grace and receive Jesus Christ as 1. They like Abraham's Servant set forth the Greatness and Riches of their Master The Lord saith he hath blessed my Master greatly and he is become great he hath given him Flocks and Herds Silver and Gold c. And Sarah my Master's Wife bare a Son to my Master when she was old and to him hath he given all that he hath God is very great all things in Heaven and Earth are his the Cattel upon a thousand Hills and saith the Servant of God he hath given unto Christ all that he hath All things are delivered unto me of my Father Christ is very rich the Heir of all things 2. They set not out only the Greatness and Riches of Christ but his excellent Beauty also Thou art fairer than the Children of Men. 3. The Power of Christ. 4. His Wisdom 5. His Love and rich Bounty 6. They set before Sinners what the Promises are if they receive him and what Glory they shall be raised to 7. The Wofulness of their present State and what it will be in the end if they do refuse him Knowing therefore the Terror of the Lord we persuade Men. XVI Jesus Christ sends tokens of his gracious Love to all such that he intends to marry and betroth unto himself for ever he gives them a Cabinet of costly Jewels the Graces of the Spirit to adorn them They shall be an Ornament of Grace unto thy Head and Chains about thy Neck Grace is like a Box of precious Ointment whose odoriferous Smell perfumes the Hearts and Lives of Believers XVII Jesus Christ cannot endure that the Heart of-a Professor should be divided or that a Man or Woman should have
one Heart for Sin and another for him he must have the whole Heart or he will have none of it Thou shalt love the Lord thy God with all thy Heart and with all thy Soul c. Conscience may be for Christ and his Ways and the Judgment may be much enlightned when the Will may be opposite and the Affections set chiefly upon Sin and the Vanities of this World Their Heart is divided now shall they be found faulty XVIII Jesus Christ met with greater Opposition and fought more sore and fearful Battels than ever any did for the Sinner's sake as witness his Conflict with Satan that strong Man armed with Sin and Wrath and last of all with Death it self over all which Enemies he gloriously triumphed and got a perfect Conquest XIX Jesus Christ will not take into Covenant or make a Contract of Divine Love or Grace with a Person that is not dead to the Law We must see the Insufficiency of that and of our own Righteousness and have no confidence in the Flesh if we would win Christ. Wherefore my Brethren ye also are become dead to the Law that ye should be married to another even to him that is raised from the Dead that we should bring forth Fruit unto God XX. When Jesus Christ by his Word and holy Spirit hath brought over all the Faculties of the Soul unto himself finding the Person dead to Sin Self and to this World and all things being removed which obstructed this happy Contract he then proceeds and takes the Soul into Union with Himself But according to that holy Order and Decree of God no Soul is espoused by Christ but such as is given to him by the Father All that the Father hath given me shall come unto me XXI No sooner is a Sinner converted by Faith united or espoused to Jesus Christ but there is great Joy amongst the Angels of God in Heaven and amongst the Saints of God on Earth Likewise I say unto you there is Joy in Heaven in the presence of the Angels of God over one Sinner that repenteth And so in the case of the Prodigal at his return The Father said to his Servants Bring forth the best Robe and put it upon him and put a Ring on his hand And bring hither the fatted Calf and kill it and let us eat and drink and be merry And they began to be merry XXII Jesus Christ settles upon each Soul he espouses a very great Inheritance he makes over a Jointure of an inestimable value a Kingdom of Glory a Crown that fadeth not away even everlasting Blessedness XXIII Jesus Christ leaves his Church and each believing Soul whom he takes into Union with himself in this World for a while and doth not immediatly take them to himself or carry them to Heaven his own Habitation XXIV Jesus Christ delighteth greatly in his Church and in every sincere Member thereof hence Zion is called Hephzibah And as the Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee XXV Jesus Christ discharges his Saints and People from all those Debts that bind over to eternal Wrath. Sinners were miserably indebted to the Law and Justice owed ten thousand Talents but had not a Farthing to pay liable every day to Arrests and to be sent to the dark Shades of eternal Night or Prison of utter Darkness under the Wrath of the incensed Majesty having whole Mountains of Sin and Guilt lying upon them running every day into new Scores adding Sin to Sin one heavy Debt upon another O how great is the Guilt of sinful Man and how unable to satisfy Divine Justice How then shall these Debts be paid all these Sins expiated and the Guilt taken away Justice calls for full Payment it 's Language is Pay or perish yet we cannot make the least Reparation nor right God for the Wrong we have done him by offending the Eyes of his Glory But now by a Marriage-Covenant with Jesus Christ all is at once discharged and the Sinner acquitted there being Riches and Worth enough in him who hath fully satisfied the Demands of Law and Justice and by Union with him the Sinner comes to be interested into all He was made Sin for us who 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 O how happy is that Soul that is espoused to Jesus Christ XXVI Jesus Christ confers great Honour on those that are espoused to him The Church is called a Queen and how comes that to pass but by means of this Contract and Marriage with Christ Vpon the right hand stands the Queen with Gold of Ophir Believers are called by Christ's Name have the Attendance of his Servants the holy Angels The Angels of the Lord encamp round about them that fear him He hath given his Angels charge concerning thee Saints lie in the Bosom of Christ's Love and Mercy XXVII Jesus Christ supplies all the Wants and makes blessed Provision for his Saints They that fear the Lord shall not lack any good thing Whether it be Grace or Peace either Food or Physick they want they shall have it from him all is in Christ In him all Fulness dwells and in him so as to be let out and communicated to his Saints XXVIII Jesus Christ sympathizes with his Saints In all their Afflictions 't is said he was afflicted And in another place 't is said His Soul was grieved for the Misery of Israel He himself hath suffered Being tempted he is able to succour them that are tempted We have not an High-Priest that cannot be touched with the feeling of our Infirmities He that toucheth you toucheth the Apple of mine Eye Cast thy Burthen upon the Lord and he shall sustain thee XXIX Jesus Christ requires Obedience of his Church and of every Member thereof hence Paul saith The Church is subject unto Christ. The Lord Jesus is exalted above all Principalities and Power Might and Dominion and every Name that is named not only in this World but also in that which is to come and is given particularly to be Head over all things to the Church Call ye me Lord saith Christ and do not the things that I say XXX Jesus Christ reproves his Saints for their Evils and Transgressions out of his great Love As many as I love I rebuke and chasten XXXI Jesus Christ covers the Weaknesses and Infirmities of his People He covers our Sins doth not upbraid us with our Faults but forgives our Iniquities and remembers our Sins no more Tho his Saints have many Spots and Blemishes yet he through his great Grace overlooks them all and will not expose them to Reproach here nor hereafter for them XXII Jesus Christ gives Counsel and Instruction to his People I counsel thee c. What heavenly Instruction hath he left in his Word
excellency and what dost thou less who dost not believe in him embrace him and apply his precious Blood and Grace for Help and Healing Exhort If this be so then labour whoever thou art to accept of Christ. Dost think to do better what Object canst thou find that more deserves thy Affection 1. He is great honourable a King the King of Kings all other Kings are his Subjects he is King of Heaven Earth Hell 2. Great in Power He has led captive the King of Darkness has spoiled the Principalities of Sin that so long tyrannized over Thousands yea Millions of Thousands has overcome Death the King of Terrors that none of the Mighty could ever encounter with 3. He is the amiablest Object in the World his Beauty far exceeds the Beauty of the Luminaries much fairer than the Children of Men. 4. He is rich unsearchable in Riches What wouldst thou have or canst thou desire but 't is in him Wouldst thou know the ready way to be espoused unto him Then 1. First of all break off that Affinity thou holdest with Sin and get thy Heart off from the inordinate Love of this World 2. Thou must become dead to the Law and thine own Righteousness 3. Labour to see an absolute Necessity of marrying with him 4. Get thy Judgment well enlightned in the Mysteries of Grace and Glory that come by Jesus Christ. 5. Hearken to the Motions of thy own Conscience for Conscience is employed when throughly awakened and rightly informed as a Spokesman for Christ. 6. Take heed of a divided Heart never rest till thy Will is brought over to accept of Christ and the Offers of Grace 7. Labour to chuse Christ singly a naked Christ. Christ is able every way to make thee happy and fully answer all thy Desires take heed therefore of going after other Lovers give not his Headship and Sovereignty away IV. This shews what a happy State the Godly are in Can the Soul be poor that has such a Friend and Husband as Christ is If David concluded he should not want because the Lord was his Shepherd be sure thou shalt not because Christ is thy Husband The Bridegroom takes more care and is more tender of his Bride than any Shepherd of his Sheep or Lambs V. This speaks great Terror to the Wicked that oppress and misuse God's People and make a Spoil of his Church What will they do when the Bridegroom rises up to plead the Cause of his Darling He will not spare his Arrows but tread them down in his Fury Lastly Be prepared you that are Virgins the Bridegroom is coming the Midnight-Cry will soon be heard get your Lamps trimmed and Oil in your Vessels An EPITHALAMY on the Soul's Marriage with CHRIST By E. D. THe Match is made and Crouds of Angels come Prepar'd to sing an Epithal'mium Diffusive Sparkles of Seraphick Fire Exalt the Musick of the raptur'd Quire An universal Chorus loudly votes To grace this Wedding with their shrillest Notes Hail Glorious Prince The universal Air Eccho's Hosannahs to the Illustrious Pair Let no Parenthesis of Clouds obscure This blessed Day but still as bright endure As now Let Mortals in sweet Consort sing Anthems to Thee in an eternal Spring December's Frost the scorching Heat of June Shall no more put thy Singers out of Tune Hail Glorious Prince whose unexampled Love Brought thee from those bright Royalties above To court thy Spouse Tho no Magnifick Dress Did set thee forth thy Glory 's nev'r the less Tho thou wert treated with perverse Disdain Myriads of Angels waited on thy Train Shepherds inspir'd thy joyful Welcome sing Star-guided Sophies their Oblations bring O bless'd Espousals that our Freedom bought O happy Match that our Redemption wrought Hail Glorious Spouse for ever blest in Him That crowns thy Brows with Heaven's Diadem Amazing Change unparallel'd in Story A Slave advanc'd to everlasting Glory A Virgin fettered in the Bonds of Sin Vnbound espous'd made glorious all within From base Estate beyond a Queen in Honour A peerless Beauty now bestow'd upon Her Since Words are narrow and Conception's weak T' express my Joy in Extasies I 'le speak Entranc'd in sacred Raptures I 'le rejoyce Rather than fail to melt into a Voice Where Cherubs Hallelujahs do rebound I 'le Eccho like reverberate a Sound For Heaven 's shrill Quire and Earth do joyn in one To quaver out this Epithalmion Christ the express Image of the Father Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Character of of his Substance We translate it The express Image of his Person THe Term Character is a Metaphor taken from the Image Figure or Impression of a Seal representing the Proto-type or first Pattern in every thing The Word is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charattein which signifies to ingrave the Father having as it were most indelibly engraven his whole Essence and Majesty upon this his Eternal Son and drawn his own Effigies upon him from everlasting being his substantial Image and exact Representation Which Explication fairly agrees with this Mystery leading our Mind to such Discoveries as will stir us up to desire the gracious participation of its Fruit and Efficacy For it opens the Secret of eternal Generation and the Love of the Heavenly Father A Seal is more highly valued and more closely kept than other things See Isa. 42.1 Mat. 3.17 17.3 John 3.35 17.24 Through an Union with this blessed Image the lost Image of God is restored in Believers now inchoatively or with respect to Beginning after Death consummatively or with respect to Perfection Col. 3.10 1 Pet. 1.4 not by Essential Transmutation but by a Mystical Vnion Metaphor I. AN Image is the Likeness of or doth represent and express the Person whose it is II. An express Image represents a Person unto others III. An express Image represents a Person unto us whom we many times cannot see personally because absent and at a great Distance from us IV. An Image and the Person it represents are not the same V. An express Image brings him who is held forth or represented by it into our Minds whereby we call to remembrance what manner of Person he is and thereby contemplate upon his Beauty and excellent Accomplishments which before probably might be forgot VI. An express Image if it represents some noble or renowned Person one that hath an endeared Love and Affection to him or her to whom it is sent their great and only Benefactor or a dear Relation is exceedingly prized and valued by the Receiver VII An express Image of a Person is curiously drawn and is a most rare and admirable Piece of Workmanship it is viewed and commended by all skilful and discerning Persons in that Art Parallel I. CHrist is the Likeness of the Father the true Form Figure Character or Representation of him This Similitude saith a Reverend Divine relates to the Persons of the Godhead 't is borrowed from the Impression of
a Signet The Son in himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the likeness of God II. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of God representing him unto Men he manifesteth God unto us He is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of the Invisible God because partaking of the Nature of the Father the Goodness Power Holiness Grace and all other glorious Properties of God do shine forth or are represented declared and expressed to us III. Christ represents God the Father to Believers in his true Form Character or Likeness whom we see not as he is in himself nor can see he dwelling in inaccessible Light at an infinite distance of Divine Nature and manner of Being from our Apprehensions and Conceptions No Man hath seen God at any time the only begotten Son which is in the Bosom of the Father he hath declared him IV. Christ respecting his Essence is the same God with the Father but the Subsistences or Persons of the Father and Son are different and so not the same V. Christ being the express Image of the Father brings into our Minds what kind or manner of God the Almighty is his Excellencies and glorious Perfections are hereby presented as it were to our view By which means we are taken up into holy Meditations and Contemplations of him whom by reason of Sin we had forgotten and lost the true knowledg of VI. Christ being the express Image of God the Father who is the blessed and only Potentate and the glorious King of Heaven and Earth who hath dear and tender Love to us his poor Creatures who is our Friend Husband Father gracious and chief Benefactor causes all true Believers greatly to prize love and esteem the Lord Jesus not only for his own sake but for the sake of him whom he doth resemble and represent VII Christ God-Man in one Person or God manifested in the Flesh the glorious Representation of the Father to Sinners is the Admiration of Saints and Angels 't is a great Mystery and comprehends the Depths of God That the Glory of God should shine forth in the Nature of Man is and will be the Wonder of both Worlds t is judg'd by all the Godly to be the Master-piece of Divine Wisdom Metaphor I. AMong Men the Substance of a Thing hath the precedency or is before the Sign or Image of it the Person and then the Picture or Emblem of it II. An Image Figure or Character among Men cannot fully and perfectly in every thing express or represent the Person 't is made for it differs in Matter Life and Motion c. III. 'T is gross Idolatry to worship Images or the Likeness of any Thing in Heaven above or the Earth beneath IV. Other Images are soon marr'd and pass away Disparity I. THat which is said of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being or existing and subsisting in the Form of God that is being so essentially for there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Form in the Deity but what is essential unto it This Christ was absolutely antecedently to his Incarnation the whole Nature of God being in him and consequently he being in the Son of God II. Christ is a lively perfect and compleat Image Character and Representation of all the glorious Attributes Excellencies and Perfections of the Father the Fulness of the Godhead dwelling bodily in him Were it not so he could not gloriously represent unto us the Person of the Father nor could we by contemplation of him be led to an Acquaintance with the Person of the Father 1. The Father is from Everlasting so is the Son 2. The Father is a perfect Divine Person or Subsistence so is the Son 3. The Father hath Life in himself so hath the Son Life in himself 4. The Father created the World so did the Son 5. The Father upholds all things by the Word of his Power so doth the Son 6. All things were made for the Father so all things were made for the Son 7. The Father is to be worshipped so is the Son 8. The Father knows all things and searches the Heart so doth the Son 9. The Father is in the Son so is the Son in the Father The Father is in me and I in him The Father being thus in the Son and the Son in the Father all the glorious Properties of the one shine forth in the other The Order and Oeconomy of the Blessed Trinity in Subsistence and Operation requires that the Manifestation and Communication of the Father to us be through the Son 10. All other Perfections of the Father shine forth in Christ 't is he that makes them manifest to us according to that of the Apostle For God who commanded the Light to shine out of Darkness hath shined in our Hearts to give the Light of the Knowledg of the Glory of God in the Face of Jesus Christ. The Wisdom of the Father is great and infinite many ways but wherein doth it shine more gloriously than in the Son 's working about our Redemption in reconciling Justice and Mercy in punishing Sin and pardoning the Sinner To the intent that now unto the Principalities and Powers in heavenly Places might be made known by the Church the manifold Wisdom of God 11. The Father is still of Goodness and Love to Man this appears in his making of him Supreme over all Creatures on Earth But what is this Favour and Goodness to that which is manifested in and by Christ in raising him up when a Rebel and vile Traitor to the Honour and Dignity of a Son and to accomplish this to give his only begotten Son to die in his stead He made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him Christ hath redeemed us from the Curse of the Law being made a Curse for us There was much Favour and Love in the Blessings and Privileges of Creation but in Redemption Mercy is magnified likewise to admiration and shines in equal Glory 12. God the Father is infinitely holy just and righteous His Holiness and Justice appeared in casting off the fallen Angels and by executing his Severity upon our first Parents and by destroying Sodom and Gomorrah and the Cities about them and in several other respects Yet how much more abundantly doth his Holiness and Justice shine forth in the Son the Image of the Father when he came forth to redeem Mankind in that he made his Soul an Offering for Sin God letting out his Wrath upon him sparing him not when he stood in the place of the Sinner For the Transgressions of my People was he stricken As Mr. Burroughs observes there is nothing sets out God's Justice Holiness and infinite Hatred of Sin like this c. Our Nature is united to the Divine Nature of God that so by that mystical Union Grace and Holiness might be communicated in a
gives an inspection into the Excellencies of the Father and the World to come For no Man hath seen the Father save the Son and he to whom the Son reveals him 'T was He that brought Life and Immortality to light through the Gospel How can we see things that are within the Vail but by and through Christ Who was it told us of a Kingdom above and an immortal Crown sitting upon Thrones and walking in white Robes but Christ 'T is he that opens to the Holy of Holies where the King sits in Majestick Glory XIII Jesus Christ lets the Souls of Men into the best Parts and Privileges of Heaven of Glory and Blessedness it self 'T is through him they come to the King 's great Feast to the Waters of Life the Streams of that River that makes glad the City of God 'T is through him they come into the King's Wine-Cellar to drink of the Wines the refreshing Influences of the Spirit the precious Promises the Consolations of God which are not small 'T is through him that Men have an imputed Righteousness for a Wedding-Garment the white Robes that render all fair and without spot or wrinkle or any such thing 'T is through Him that Men receive Riches and Treasures of Grace to help in time of Need. 'T is through Him that we come by that excellent Book which informs about all Affairs and gives a true and full account of that Estate which belongs to us in the World to come It is through Him that all things are enjoyed whether Grace here or Glory hereafter All are yours you are Christ's Life is through his Name Remission of Sins through him eternal Life through him Justification through him Riches of Grace and Glory through him XIV Jesus Christ is the Door where the Poor have privilege to come without molestation or controul here they meet with Relief they never come and lose their Labour As he calls so he gives when they come and the best sort of Alms too the Bread of Life the Water of Life He gives Help and Healing as well as Bread and Nourishing the Deaf receive their Hearing the Dumb their Speech the Blind their Sight c. 'T is through this Door God's bountiful hand is stretched forth to disperse abroad to them that are in Necessity Blessed are they that wait at the Posts of this Door Corollaries 1. HEre is Wisdom and Goodness appears on God's part in making such an useful convenient and necessary Door 2. Here is great encouragement for all to seek to find especially the Poor and them that have a real mind to be happy 3. Here is the Folly of them discovered that slight it and the Misery of all that miss it they lose Heaven and all its Privileges Christ the Servant of God Isa. 42.1 Behold my Servant whom I uphold c. Isa. 19.6 Is it a light thing that thou shouldest be my Servant c. CHRIST is in these Scriptures called a Servant Metaphor I. A Servant is one chosen to Office If Men have Work or Business to do they chuse one to be their Servant whom they think fitly qualified and able to do it II. A Servant is a Name of Subordination and Subjection it respects an Office of an inferior Rank and Quality III. A Servant is one that hath a Trust committed to him by a Master or Superior to whom he is to be accountable IV. A Servant is oftentimes employed to labour and hard Work as to plow and sow build and plant c. V. A Servant is not to seek his own Glory nor to do his own Will no further than it comports or agrees with the Glory and Will of his Master or Father but doth every thing that is commanded him not being ashamed to acknowledg himself to be a Servant VI. A Servant is sent sometimes abroad to do Business far from home and is thereby exposed to many Dangers and great Hardships VII A Servant that is faithful delights to do his Father's or Master's Business preferring it above his Meat and Drink as appeared by the Servant of Abraham who would not eat nor drink before he had done his Errand VIII A Servant that is faithful will not go beyond his Commission in any thing Saith God to Moses Look that thou make them according to the Patern that I have shewed thee in the Mount Thus did Moses according to all that the Lord commanded him thus did he IX A Servant hath Right to Wages and expects it as the Desert of his Work as Jacob said Give me my Wife for my Days are fulfilled He demanded his Wife after he had served seven Years for her X. 'T is the Hope and Expectation of a Reward that causeth a Servant to go through Difficulties and Hardships cheerfully as it was in Jacob's case As I was in the Day the Drought consumed me and the Frost by Night yet he served seven Years for Rachel and they seemed unto him but as a few Days c. XI A Servant is attended with Fear If I am a Master where is my Fear Parallel I. CHrist was chosen by the Father not to one Office only but to many to be a Mediator King Priest and Prophet Behold my Servant whom I have chosen He was every way furnished and fitly qualified for the great Work appointed for him I have laid Help upon one that is mighty I have exalted one chosen out of the People II. Christ in his Humiliation was abased so low as to be in subjection to the Father He made himself of no reputation and took upon him the Form of a Servant I have been amongst you as he that serveth III. Christ hath a great Trust committed to him Is it a light thing that thou shouldest be my Servant to raise up the Tribes of Israel And as all the Treasures and Riches of Egypt were committed to Joseph so are all the Riches of Heaven both of Grace and Glory committed to Christ It pleased the Father that in him should all Fulness dwell in whom are hid all the Treasures of Wisdom and Knowledg IV. Jesus Christ was employed in hard Work viz. to redeem and not only so but to build the Temple or House of God Vpon this Rock will I build my Church Behold the Man that is called the Branch he shall build the Temple of the Lord. A Sower went out to sow this Sower is the Son of Man V. Jesus Christ as God's Servant sought not his own Glory I honour my Father If any Man will do his Will he shall know of the Doctrine whether it be of God or whether I speak of my self He that speaketh of himself seeketh his own Glory but he that seeketh the Glory of him that sent him the same is true c. Father not my Will but thy Will be done He that sent me gave me commandment what I should say and
what I should speak As I have kept my Fathers Commandments c. VI. Jesus Christ to do the Work of God as Mediator was sent on a long Journey as far as 't is from Heaven to Earth and was thereby exposed to much Difficulty and great Hardships from Men and Devils He was persecuted from place to place his Life being often in jeopardy he had no-where to lay his Head and was at last most basely betrayed and put to Death VII The Lord Christ was most faithful Tho he was a Son yet learned he Obedience by the things he suffered My Meat is to do the Will of him that sent me and to finish his Work I delight to do thy Will O God Wist ye not that I must be about my Father's Business VIII The Lord Christ was faithful in doing all things which God required of him he went not beyond his Commission nor did he neglect any part of his Work He that God sent speaketh the Words of God and I know that his Commandment is Life everlasting Whatsoever I speak therefore even as the Father said unto me so speak I. Who was faithful to him that appointed him as Moses was faithful in all his House IX The Lord Jesus Christ hath an absolute Right to a Reward for his Work 's sake Tho there is no Merit or Desert for the Works which Believers do being unprofitable Servants when they have done all yet there is very great Merit and Worth in what Christ did And the Father will give him his Wages he shall have his Wife his Church for whom he served above fourteen Years nay He shall have the Heathen for his Inheritance and the uttermost Parts of the Earth for his Possession Behold my Servant shall deal prudently he shall be exalted and extolled and be very high I will divide him a Portion with the Great and he shall divide the Spoil with the Strong because he hath poured out his Soul unto Death But we see Jesus who for suffering Death is crown'd with Glory and Honour c. X. The Lord Jesus Christ having in his eye that eternal Advantage his Elect should receive and what Glory He as Man should be raised unto as the Reward of his Undertaking went through all his Sorrows with much cheerfulness Who for the Joy that was set before him endured the Cross despised the Shame and is set down at the right-hand of the Throne of God XI The Lord Jesus Christ was subject whilst he was here in our Nature in the Form of a Servant at some time unto Fear He was made under the Law 'T is said He was troubled in Spirit and was heard in that he feared Metaphor I. A Servant and the Master are not essentially and inseparably one II. A Servant amongst Men hath not an inseparable Interest in his Master's Goods and Estate III. Servants among Men many times through Temptation prove unfaithful and deceive either Father or Master yea the best Servants of good Men have in something or other miscarried IV. A Servant may be turn'd out of his Master's Service and lose his Honour V. The Servant abides not in his Master's House for ever VI. A Servant differs from the Heir in Place Dignity and Privilege VII Too many are oftentimes forced to become Servants because they cannot otherwise tell how to live Disparity I. JEsus Christ altho a Servant is essentially one with the Father the Father Son and Spirit are but the one everlasting and eternal God I and my Father are one There are three that bear Record in Heaven the Father the Word and the Holy Spirit and these three are inseparably one II. Christ hath a full a clear and inseparable Interest in all that the Father hath All mine are thine and thine are mine and I am glorified in them III. It was impossible for Christ to be unfaithful or disobey God his Father because he was without Sin and Satan had nothing in him to fasten a Temptation upon IV. The Lord Jesus Christ did not could not displease his Father and therefore did not nor could lose his Honour I do always the things that please him V. Jesus Christ abideth in the House of God for ever VI. Jesus Christ tho he be called the Servant of God yet is he his own beloved Son and Heir of all things by whom he made the World There is none in Heaven or Earth that hath greater Glory Place or Privilege conferred upon upon him than the Lord Jesus Christ. VII Christ had no necessity of Nature laid upon him to accept of the low Place and Office of a Servant He was not forced to it because he could not tell how to live without serving he being infinitely happy in himself from Eternity but the Glory of his Father and the dear Love he bore to the Creature even to poor lost Man moved him to become a Servant he did it freely for our sakes that we might be Lords Inferences I. WE may note from hence the wonderful Condescension of Jesus Christ there is nothing which sets forth his great Abasement for our sakes more than this what Grace is this Doth the Son of God who is the Lord of Heaven and Earth become a Servant He that thought it no Robbery to be equal with God made himself of no reputation and took upon him the Form of a Servant The Son of Man came not to be ministred to but to minister Quest. But some may enquire Whose Servant is Christ c. 1. He is God's Servant Behold my Servant c. 2. He is his Peoples Servant The Son of Man came not to be ministred unto but to minister and to give his Life for many II. Let us learn from him hence-forward to humble our selves Let the same Mind be in you that was also in Christ Jesus Shall the Lord become a Servant and shall the Servant swell in Pride and Arrogancy and nothing content him but to be called Lord nay and lord it over God's Heritage whose Servants they ought to be if they would be Gospel-Ministers Surely Christ abhors him who calls himself the Servant of Servants whilst at the same time he exalts himself above All that are called Gods III. If the Lord Christ became a willing humble laborious and faithful Servant for us let us labour to be humble faithful and sincere Servants to him He hath done all the hardest Work and if any remain too hard for us he sticks not to set his hand to it Thou hast wrought all our Works in us and for us IV. Let this teach us to follow his Example and be Servants one to another I have given you an Example that you should do as I have done to you for this is acceptable to him V. Remember 't is an honourable pleasant and gainful thing to be Christ's Servant Paul seems to glory more in it than
we come to Heaven XXI Christ and the Bread of Life is only given to Believers XXII Those that will receive saving Benefit by Christ must receive and eat him spiritually by Faith XXIII Christ was promised seasonably and came seasonably into the World in the very nick of Time In due time Christ died for the Vngodly We had perished else for ever XXIV Christ is glorified in Heaven in his human Nature at the right-hand of God and abides there for ever for the Faithful XXV Jesus Christ in his Word Ordinances and Administrations is loathed by carnal and ungodly Men yea and many account Christ's good Word light Bread XXVI Christ now before the last day the beginning of the true eternal Sabbath is more fully revealed that so poor Saints might be provided for before the everlasting Rest and End of Time comes Type I. THe Manna was Food for the outward Man for the Body only II. Manna was eaten by many that were wicked tho of the National Church of the Jews III. Manna did corrupt and putrify IV. Manna was only found at some certain times it melted away when the Sun rose V. Those that did eat of Manna in the Wilderness are dead they perished VI. The Manna that was reserved in the Holiest was spoiled and did perish Disparity I. CHrist is Food for the Soul II. Christ is not Food for nor received by any but those who are truly godly and Israelites indeed He that eateth me even he shall live by me He that eateth my Flesh dwelleth in me and I in him III. Christ the true Manna can never corrupt but abideth for ever IV. Christ is ever the same and always to be found by those that seek him aright both in Prosperity and Adversity to his Elect. V. Those that eat of the spiritual Manna shall never die He that believeth is passed from Death to Life and shall not come into Condemnation This is the Bread that came down from Heaven that a Man may eat thereof and not die VI. But our heavenly Manna abides still in the holy Place See Christ the Bread of Life Christ a King Rev. 7.14 And the Lamb shall overcome them for He is Lord of Lords and King of Kings See 1 Tim. 6.15 Rev. 19.16 BY the Lamb is meant JESVS CHRIST which is evident and indisputable the Dignity to which he is advanced is the highest among the Sons of Men Potentate Son or Man of Power King of Kings c. There is no higher Name or Title to set forth Dignity amongst Men than Kings or mighty Potentates 'T is one of the Titles of the Most High the God of this Blessed Lamb and indeed it originally belongs to him but he is pleased to bequeath it unto Men for which reason they are called Gods on Earth I said ye are Gods but you shall die like Men and fall like the mortal Princes God is in the Congregation He judgeth among the Gods This King invisible immortal the only wise God hath chosen a Vicegerent to represent him to his Subjects hath placed his Name in him not only Wonderful Counsellor and the Man that is his Fellow but as King the chief of Titles in this lower World By this the Royal and most renowned Branch that ever sprang from the Loins of Jesse and David is set forth Upon which we note That JESVS the Lamb of God is compared to and represented by the most magnificent Title of King the highest and chiefest of Kings And indeed there is nothing doth more fully set forth the Glory Power and Splendor of Christ than this as will appear if we consider these following Particulars Metaphor I. A King is usually very highly descended comes to his Dignity by Inheritance is the Son of a Noble II. A King hath or ought to have great Qualifications having the advantage of such Education to his natural Wisdom is added Skill in Politick Affairs even the Knowledg of the Laws of his Kingdom III. Kings are sometimes chosen or appointed as Solomon was by David his Father or as Alexander by Philip his Father or else by the People as was David and many others IV. Kings are anointed as well as chosen Samuel anointed Saul 'T was a Divine Ceremony much in use at the consecrating of Kings in the Kingdom of Israel V. Kings are proclaimed at their Instalment Samuel said to all the People See him whom the Lord hath chosen And all the People gave a Shout and said God save the King VI. A King after he is anointed and proclaimed enters upon his Government VII Kings de jure have a Palace by Right belonging to them whether they are in immediate possession or not VIII Kings have great Attendants belonging to their Courts tho they be not visible in all parts of their Dominions IX Kings are invested with Power they have sometimes some of them less at the first entrance upon their Kingdom than afterwards as David's was who had but two Tribes at his entrance X. Kings have many Subjects who subscribe to their Power XI Kings have Laws and Rules to govern by XII Kings tho they rule well are not loved and honoured by all are often troubled with Rebels and Sons of Belial XIII Great Kings have large Dominions as Nebuchadnezzar the Golden Head who was over an hundred and twenty seven Provinces XIV Kings have a Prerogative in their own Dominions to make Peace and War when they please XV. Kings have a Crown to wear a Scepter to wield and a Throne to sit upon XVI Kings have the Privilege of a Grand Council to advise with in Matters of Importance XVII Kings have the Privilege and high Prerogative of sending Embassadors to treat with States and Kingdoms about Affairs of Publick Good XVIII A King ordains and constitutes Officers or makes Substitutes to whom he doth delegate Power to execute his Will and Laws to all his Political Body XIX Kings do vouchsafe Security and Protection to their Subjects sometimes by good Counsel and eminent Acts of Providence XX. Kings have Courts of Judicature both high and inferior for the Punishment of Offenders according to their Rank and Degree XXI Kings have many and great Prerogatives Rights Privileges and Excellencies pertaining to them as to receive Petitions and pardon Offenders to confer Honour and give Commissions to have Tribute paid and keep an Exchequer to shut out and scatter wicked Persons and thereby become a Terror to them that do evil and a Praise to them that do well Parallel I. THe Lord Jesus Christ our great King comes to this Dignity by Birth he is eldest Son to a mighty Emperor and so right Heir to Kingship When he bringeth the First-begotten into the World c. He is the First-born of every Creature and thereby Heir of all things He hath by Inheritance obtained a more excellent Name than they viz. the Angels II. The Lord Jesus Christ hath glorious Qualifications He is not
unsearchable Riches of Christ. 7. He shuts evil Persons out of the Church as he served Judas and will shut them out of the new Jerusalem at the last Day He scatters Wickedness by his Laws and Doctrine of Holiness He takes care of his Subjects and smites those that persecute his Church He is a Praise to all them that do well and much more will be when he advanceth his Saints to be Rulers over many Cities and sets them upon Thrones and he pronounces the Sentence Well done good and faithful Servant enter into the Joy of thy Lord. King I. THe Kings of the Earth do not create their Subjects II. The Kings of the Earth are naturally weak and many ways defective in point of Qualification III. The Kings of the Earth are ordinarily made and instituted by Men. IV. The Kings of the Earth have their Political Power Strength and Maintenance from their People V. Kings have their Power limited and confined to a certain part of the Earth VI. The Kings of the Earth may be over-reached in their Politicks as Solomon was by Women VII The Kings of the Earth may alter from better to worse and turn Tyrants as too many have formerly done VIII The Kings of the Earth may be toss'd from their Thrones and have their Kingdoms taken from them by an invincible Force which they cannot withstand as in the Case of Nebuchadnezzar and many others IX The Kings of the Earth are mortall and must die I said ye are Gods but you shall die like Men and fall like one of the Princes Mors pulsat aequo pede pauperum Tabernas Regúmque Turres Horat. X. The Kings of the Earth even the greatest and highest amongst them are but the Sons of Earth earthly very low and meanly descended in comparison of Christ. XI The best and greatest Honours and Favours the Kings of the Earth can confer on Men are temporal and fading XII The Kings of the Earth in their Execution of Wrath and taking Revenge can but hurt and kill the Bodies of their Enemies the Soul is out of their reach Disparity I. JEsus Christ the King of Kings created his Subjects both Angels and Men Whether they be Principalities or Powers Things in Heaven or Things on Earth all Things were made by him and for him II. Jesus Christ hath more than the Strength of an Unicorn is called the Lion of the Tribe of Judah hath all the Treasures of Wisdom and Knowledg yea all Fulness III. Christ is a King made and set up immediatly by God himself who hath made him higher than the Kings of the Earth and set him King for ever upon the holy Hill of Zion He hath exalted one chosen out of the People IV. Christ's Riches and Strength are of and from himself He that has the Power of the Godhead dwelling bodily in him needs not Strength or Maintenance from others V. Jesus Christ is Lord of all hath all Power in Heaven and Earth committed to him He hath an unlimited Power Angels and Principalities are subject to him he is set up over all the Works of God's hands VI. Jesus Christ is the Wisdom of God and could not be circumvented by great Beelzebub who is the most subtil Politician all his mysterious Stratagems were to Him but as the Cords of Tow to Sampson in the Mightiness of his Divine Strength This great Captivity Jesus led captive and having spoiled Principalities and Powers he made a shew of them openly and was with a most Majestick Triumph attended to his Throne in Heaven VII But Jesus Christ being naturally and essentially good abides immutably so is the same yesterday to day and for ever VIII But Jesus Christ is for ever set down at the right hand of God upon the Throne of his Excellency and there will continue till the end of Time till all his Enemies shall be made his Footstool He will overthrow the Dragon with all his Infernal Force so that there shall be no more Place found for them and in a short time will swallow up Death in Victory The last Enemy that shall be destroyed is Death IX But Jesus Christ being raised from the Dead by the Glory of his Father dies no more Death hath no more dominion over him I am he that was dead and am alive and behold I live for evermore and have the Keys of Death and Hell To Him it is said Thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdom X. Jesus Christ is highly discended the immediate Off-spring of God greater in point of Pedegree than all the Sons of Nobles called in Scripture the Man of God's Right-Hand his Fellow He thought it no Robbery to be equal with God The second Man Adam is the Lord from Heaven Therefore truly called the Lord of Glory Had they known him they would not have crucified the Lord of Glory XI But Jesus Christ the King of Heaven can confer Honours and enrich with such Favours as are everlasting With him are durable Riches and Righteousness He hath promised a Crown which never fadeth away XII But the Lord Jesus can destroy both the Bodies and Souls of Men whether Kings or mighty Ones of the Earth that are his Enemies and make them cry out to the Rocks to fall on them and to the Mountains to cover them and hide them from the Wrath of the Lamb who can cast the Dragon the Beast and the false Prophet with all their Adherents into the Lake that burns with Fire and Brimstone Inferences I. FRom hence we may plainly see the clear and undoubted Right which the Lord Jesus Christ hath to all the Works of God's hands 1. By his great Descent he is the natural Son of God The Word was with God and the Word was God and Being in the Form of God thought it no Robbery to be equal with God called the Man that is God's Fellow 2. He is qualified 3. He is chosen 4. Anointed 5. Proclaimed All which may challenge a Right to a Regal Power II. From hence we infer the undoubted Duty of all both Angels and Men to obey him Emperors Kings Princes Nobles and all the Judges of the Earth owe Homage and Service to him therefore commanded to kâ—â—ss the Son c. III. From hence we infer the good and happy State of all his Friends and Favourites He both can and will do great things for them gives great things unto them saves them from Sin Death and the Devil He will invest them with a Kingdom a Crown a Throne and unspeakable Glory Which Eye hath not seen nor Ear heard neither hath it entred into the Heart of Man to conceive the Things which God hath laid up for those that love him IV. Moreover from hence we may infer what the sad and miserable State of his Enemies will be without Repentance and the Necessity of their
Submission to Him even Emperors Kings Princes Nobles Captains Armies Freemen Bondmen even all both small and great He hath Power to punish all Treasons Rebellions Affronts Misdemeanors and Indignities whatsoever All that will not hear and obey him shall be destroyed He will speak to them in his Wrath and vex them in his sore Displeasure His Enemies shall be cloathed with Shame All that hate him shall be confounded and flie before him They shall be like the Dust how great soever They shall call for the Rocks to fall on them and to the Mountains to cover them from the Face of him that sits upon the Throne and from the Wrath of the Lamb. V. From hence we are taught to observe That it is our Duty 1. To adore reverence and honour Him 2. To obey and keep his Law 3. To trust in Him only for Defence and Protection 4. To pray that He would take to him his great Power and reign O blessed Son of David King of the Jews King of Israel Lord of the Gentiles Governor of Nations and King of Kings thy Kingdom come that thy Will may be done in Earth as it is in Heaven VI. From hence we infer the happy State that the whole Universe shall be in in God's appointed Time when this good great and mighty Potentate shall take to him his great Power and obtain a full Possession of all his Right When the Heavens shall rain down Righteousness and out of the Earth shall spring forth Joy The Mountain's shall drop new Wines and the Hills shall flow with Milk The Light of the Moon shall be as the Light of the Sun and the Light of the Sun as the Light of seven Days The Heavens shall rejoyce ever us and drop Fatness the Weary shall be at Rest and break forth into Singing A Jubilee shall be proclaimed and Persecution no more heard Judgment shall run down like Water and Righteousness like a mighty Stream Every Man shall sit under his own Vine and under his own Fig-Tree and none make him afraid Peace to all the Ends of the Earth Swords beaten into Plowshares and Spears into Pruning-Hooks no Nation lifting a Sword against his Neighbour no levying War any more No more Earthquakes nor Famine but a fruitful and peaceable Earth The poor Man shall overtake the Reaper and the Treader of Grapes him that soweth Seed And the Mountains shall drop sweet Wines and the Hills shall melt The Captivity of Israel shall be brought again they shall build the old waste Places and plant Vineyards and drink the Wine thereof make Gardens and eat the Fruit thereof Come to Zion with Songs and everlasting Joy where this King shall sit and appear in his Glory Israel shall rejoyce and Judah shall be glad It shall fare well with the whole Creation For the Ox and 〈◊〉 Asse that eare the Ground shall eat clean Provender winnowed with Fan and Shovel The Effect of his Kingdom shall be Peace for the Righteous shall flourish and have abundance of Peace and the Fruit of its Righteousness and Assurance for ever For not only the People shall be all righteous but upon the Bells of the Horses there shall be Holiness to the Lord. And the Ransomed shall come to Zion with everlasting Joy upon their Heads They shall obtain Joy and Gladness and all Sorrow Heaviness and Sighing shall flie away For as the Earth bringeth forth her Bud and as the Garden flourisheth with Things that are sown in it so shall the Lord God maâ—â— Righteousness and Praise spring forth before all the Nations Blessed be God Christ a Priest Heb. 7.17 For he testifieth Thou art a Priest for ever after the Order of Melchisedec Vers. 26. For such an High-Priest becometh us who is holy harmless undefiled separate from Sinners and made higher than the Heavens Type I. THe High-Priest was taken from among Men but it behoved him not to have any Blemish II. The Priest assumed not to himself this Office but was called to it of God they were consecrated by Imposition of Hands when they were twenty five Years old III. The Priests were anointed with Oil and washed with Water Thou shalt take thee anointing Oil and pour it upon his Head and he shall wash his Flesh in Water IV. The Priest was gloriously cloathed Thou shalt make holy Garments for Aaron thy Brother for Glory and Beauty V. The Priest was to have a holy Crown upon his Head VI. The Priest's Body and Loins were to be covered with clean Linnen VII The High-Priest bore the Names of the Tribes of Israel upon his Breast when he went in before the Lord. VIII The High-Priest had Vrim and Thummim upon his Breast IX The High-Priest had an engraven Plate of Gold Thou shalt make a Plate of pure Gold and engrave upon it like the engraving of a Signet HOLINES TO THE LORD And it shall be upon Aaron's Forehead that Aaron may bear the Iniquity of the holy Things and it shall always be upon his Forehead that they may be accepted before the Lord. X. Aaron the Priest was Moses's Mouth to the People XI The High-Priest was not to marry a Widow a divorced Woman nor an Harlot but a chast Virgin XII The Priest's work was to offer Sacrifices for the Sins of the People For every High-Priest is ordained to offer Gifts and Sacrifices c. XIII The Priest was to take the Blood of the Bullock and dip his Finger in it and sprinkle seven times the Mercy-Seat c. and likewise the Blood of Calves and Goats and he sprinkled the Book and all the People the Tabernacle and the Vessels of the Ministry XIV The Priest's Garments were to remain after him to cloath and adorn his Sons withal XV. The Priests were to sound the Trumpets which as Mr. Godwin observes were twofold sometimes an Alarm to War sometimes to assemble the People XVI The Priests of the Lord were to teach the Law to the People The Priest's Lips should keep Knowledg and they should seek the Law at his Mouth XVII The Priest was to judg of the Plague of the Leprosy and to pronounce clean or unclean XVIII The Priests under the Law made and anointed Kings Jehoiada the Priest and his Sons anointed Joash King of Judah XIX The Priests were to appoint Officers over the House of God and it did not appertain to the Civil Magistrate to intermeddle in the Priest's Office See the Case of Vzziah 2 Chron. 26.20 XX. The Priests of the Lord were to bless the People XXI The High-Priest only went into the Holiest of all and that not without Blood to make Atonement XXII The High-Priest only made the Perfume for Burnt-Offerings and it might not be applied to any other use but to burn before the Lord. XXIII The Death of the High-Priest set the guilty Person or Man-slayer free who had fled to the City of Refuge After the
respect of his Prophetical Office is hinted in the Particulars following Prophet I. A Prophet is a Mouth to others to speak forth what is the Sence and Mind of God to them And the Lord said unto Moses See I have made thee a God unto Pharaoh and Aaron thy Brother shall be thy Prophet and speak unto Pharaoh II. A Prophet speaks not of himself but the Word of God comes to him to teach him what he shall say For when David was up in the morning the Word of the Lord came unto the Prophet Gad David 's Seer saying c. III. A Prophet doth anoint others and install them into Office as Samuel did Saul and as Nathan did Solomon IV. A Prophet gives direction for cleansing from Filthiness Uncleanness or Leprosy The Servant of Naaman came near and spake unto him and said My Father if the Prophet had bid thee do some great thing wouldest thou not have done it How much rather then when he says unto thee Wash and be clean V. A Prophet was to pray for the People as the proper Work of his place hence Samuel saith God forbid that I should sin against the Lord in ceasing to pray for you c. VI. A Prophet tho never so good or great is slighted by his own Neighbours and People he is without Honour in his own Country VII A true Prophet is ordained of God is sent forth to do that Work and Business Before thou camest out of the Womb I ordained thee to be a Prophet unto the Nations VIII A Prophet is anointed to do and perform the Work proper to his place as 't is said Elisha the Son of Shaphat thou shalt anoint to be a Prophet IX A Prophet is the Leader and Guide of the People as 't is said By a Prophet the Lord led Israel out of Egypt X. A true Prophet ought to be believed Believe his Prophets so shall you prosper XI A Prophet bears witness to the Truth To him give all the Prophets Witness XII A Prophet is a Man of God a Servant of God and knows his Secrets XIII The Prophets of God laid a Foundation for the Church to build upon in respect of Faith and Doctrine And that the Church is built upon the Foundation of the Apostles and Prophets XIV The Work of a true Prophet is to perfect the Work appertaining to the Church as well as to lay the Foundation of it He gave some Prophets c. for the perfecting of the Saints c. XV. Prophets are to be Examples to others Take my Brethren the Prophets for an Example XVI Prophets gave forth Scripture by the Inspiration of the Holy Spirit for Men to have recourse to at all times for Quickning Comfort and Instruction in Righteousness As it is written in the Prophets According to the Scriptures of the Prophets The Prophecy came not in old Time c. XVII Prophets do not only expound and shew what is past and already fulfilled but foretell and predict things to come which they all did more or less as a proper part of their Work Parallel I. JEsus Christ is the Mouth of God who speaks forth his Mind and Will unto the Sons of Men. God who at sundry times and in divers manners spake in time past unto the Fathers hath in these last days spoken unto us by his Son The Words which I speak are not mine but the Father 's that sent me II. Jesus Christ speaks not of himself as he was Man but the Word of God came to him to direct him what he should speak I speak not of my self The Revelation of Jesus Christ which God gave unto him to shew unto his Servants things that must shortly come to pass III. Jesus Christ doth anoint others and install them into Office of whom it is said We have received an Vnction from the Holy One that teacheth all things I thank Jesus Christ who hath put me into the Ministry IV. Jesus Christ gives direction for cleansing from all Uncleanness both in respect of Body and Soul He said to the Leper I will be thou clean c. And when he saw the Lepers he said unto them Go shew your selves to the Priests and it came to pass that as they went they were cleansed Now are ye clean through the Word which I have spoken to you He doth not only direct but giveth cleansing Having wash'd us from our Sins in his own Blood V. Jesus Christ did eminently answer the Work of a good Prophet in praying for the People 1. For his Friends I will pray the Father and he shall give you another Comforter 1. That they may be kept from Evil. 2. That they may be sanctified through the Truth 3. That they may be brought to an inseparable Vnion Nay more than this 2. He prayeth for his Enemies Father forgive them for they know not what they do VI. Jesus Christ tho he was the greatest and best of Prophets that ever was sent to the Children of Men yet was he slighted by his own People and rejected by his near Neighbours He came unto his own and his own received him not Is not this the Carpenter's Son whose Father and Mother we know c. VII Jesus Christ was ordained and sent of God to do the Work and Office of a Prophet I came not of my self but the Father sent me He was faithful to him that appointed him as Moses also was VIII Jesus Christ is anointed to be a Prophet and to perform the Work proper to his place as it is said Because thou hast loved Righteousness and hated Iniquity therefore God even thy God hath anointed thee with the Oil of Gladness above thy Fellows The Lord God hath anointed me to preach the Gospel to the Poor c. IX Jesus Christ is the Leader or Guide of his People called the Fore-runner and Captain of our Salvation He shall feed his Flock like a Shepherd and gently lead those that are with young c. Behold I have given him for a Witness to the People a Leader and Commander to the People X. Jesus Christ ought to be believed God commands all Men to hear him and unless they believe in him they shall die in their Sins For Moses truly said unto the Fathers A Prophet shall the Lord your God raise up unto you of your Brethren like unto me him shall ye hear in all things he shall say unto you And it shall come to pass that every Soul that will not hear that Prophet shall be destroyed from among the People XI Jesus Christ did bear witness to the Truth He witnessed a good Confession before Pontius Pilate and is called the faithful and true Witness and First-begotten from the Dead XII Jesus Christ is a Man of God indeed a Servant of God whose Meat and Drink it was to do his
unto the World in sending such a Prophet after the great Abuse of others that went before a good Prophet a great Prophet none like him that went before him or should come after him The Son of God Emanuel God with us II. This informs us also how exceeding useful our Lord Jesus Christ as a Prophet is to his Church having compleated what others left undone shewing the Riches Glory and Duration of the World to come and indeed in declaring the whole Counsel of God and bringing Life and Immortality to light through the Gospel III. Moreover you may seee the absolute Necessity the Church has of such a Prophet without whom the People would have sate in Darkness and in the Shadow of Death and have been left to stumble upon the dark Mountains IV. From hence we infer the infallible Certainty of what he has declared for it could not be that such a Prophet should deceive the World These things are true and faithful V. Behold the strong and forcible Obligation that is upon the World to believe his Doctrine where it is preached and to reject all Doctrines that are repugnant to it VI. How inexcusable will all those be who reject his Gospel and despise his Ministers It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment than for them VII Let the Christian Church from hence learn to hold fast what she hath received for the Truth as it is in Jesus had a great and faithful Witness who confirmed it by mighty Miracles and sealed it with his own Blood Christ a Shepherd John 10.11 I am the good Shepherd c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphor I. A Shepherd is chosen and appointed to take care of the Sheep being a Man skilful in doing that Work and Business II. A Shepherd knows his Sheep he knows their Number and knows them particularly from Sheep that are none of his and one from another III. A Shepherd marks his Sheep whereby they are distinguished from others IV. A Shepherd feeds his Sheep he leads them to green Pastures and Springs of Water Should not the Shepherd feed the Flock V. A Shepherd preserves his Flock he takes care they do not feed in unwholsom Pastures and defends them from Enemies VI. A Shepherd hath a Fold for his Sheep whither he brings them for their better Security and his own Profit VII A Shepherd keeps his Sheep together suffers them not to stray and straggle abroad lest they should be lost VIII A Shepherd if any of his Sheep be set upon by Dogs or Wolves will venture his Life for them to defend and rescue them from those Beasts of Prey as David for a Lamb fought with a Lion and a Bear IX A Shepherd is very tender of his Flock will not over-drive them takes special care of the Lambs and those that are weak and feeble X. If a Shepherd has lost one Sheep if one Sheep or Lamb be gone astray he will seek it and when he hath found it he brings it home with abundance of Joy saying to his Neighbours Rejoyce with me for I have found my lost Sheep XI A Shepherd heals the Diseases of the Sheep The diseased saith God to the Shepherds of Israel have ye not strengthned neither have ye healed that which was sick XII A Shepherd judges between Sheep and Sheep between fat and lean Ones and if any push the weak and hurt or wrong his Fellow or would thrust and shoulder him out of the Fold the Shepherd takes notice of it and accordingly orders such who do the wrong XIII The Shepherd watches over his Sheep because of the Dangers that might otherwise befall them in the Night And there were in the same Country Shepherds abiding in the Field keeping watch over their Flock by night c. XIV Shepherds are to give an account of their Sheep to see that none are lacking XV. A Shepherd washes his Sheep in convenient places from all Filth and Soil which they are subject to contract to themselves XVI A Shepherd delights much to see his Sheep and Lambs thrive XVII A Shepherd if he sees one or more of his Sheep are infected with any Distemper so that they may endanger the rest he separates such from the Flock XVIII A Shepherd separates the Sheep from the Goats XIX A Shepherd leads his Flock to some sweet shady Place where he makes them rest at Noon when the Sun shines hot Parallel I. JEsus Christ is chosen of God and appointed to take the Care and Charge of the Church and very capable to undertake that blessed Work II. I know my Sheep saith Christ and am known of mine He takes special notice of every particular Saint he knew Moses by name He knows their Wants their Sufferings their Weaknesses their Sicknesses and whatever Service they do for his holy Name-sake III. The Lord Jesus hath set his own Image upon his People The Mark which they always bear upon them is Holiness Meekness Obedience by which they are distinguished from the World Set a Mark upon the Men that mourn Christ's Sheep are sealed in their Foreheads and Hands 1. For Distinction 2. Secrecy 3. Security IV. Christ feeds his Flock like a Shepherd his great care is to put them into good and fat Pastures and leads them by the still Waters He gives them good Doctrine feeding them with Knowledg and Vnderstanding V. The Lord Jesus to preserve his Church doth often charge and caution them to beware of and avoid all pernicious and evil Doctrine false Teachers c. And he continually defends them from Sin Satan and all other Enemies VI. The Lord Jesus hath his Church for his Fold whither he brings his Elect for their better Security and his own Glory The Lord added unto the Church daily such as should be saved Glory to God in the Church throughout all Ages VII The Lord Jesus frequently assembles his People together and will not allow any to straggle abroad or be like Lambs in large Places Exhort one another daily c. VII Christ laid down his Life for his Sheep exposed himself to great Sorrows and Miseries for their sakes and engaged with the cruellest of Enemies who sought to make a Prey of and devour his Flock which all the Malice of wicked Men who lay Snares to entrap them cannot accomplish IX Christ is exceeding tender of weak and feeble Christians He shall gather the Lambs with his Arm and carry them in his Bosom and gently lead those that are with young Strengthen ye the weak Hands and confirm the feeble Knees X. Christ the good Shepherd came to seek and save that which was lost his great Design is to bring home Sinners and such as have gone astray as David Peter and other Saints have done When he finds them broken for their Sins how is he pleased He takes up the lost Sheep upon his Shoulder as it were
God sware unto David that of the Fruit of his Loins according to the Flesh He would raise up Christ to sit upon his Throne And upon this account Christ is called the Son of David and the Off-spring of David How fitly Christ may be compared to a Branch we shall note under three or four Particulars Metaphor I. A Branch hath a Root or Stock from whence it proceeds II. A Branch is of the same Nature with the Stock or Root from whence it naturally proceeds III. A Branch partakes of Sap and Nourishment from the Root IV. A Branch or the Branches of a Tree are the Glory of a Tree Parallel I. CHrist as concerning the Flesh proceeded from Abraham Jesse David Mary c. II. Christ is really and truly Man and hence he is called the Seed of the Woman and the Seed of Abraham c. and Made of a Woman made like unto us in all things Sin only excepted Forasmuch as Children are Partakers of Flesh and Blood he also himself likewise took part of the same III. Christ partook of Nourishment from the Virgin not only in the Womb but afterwards Blessed are the Paps that thou hast sucked IV. Christ the Son of Man being the real Off-spring and Son of David according to the Flesh is the Glory of all David's Race and of the whole Church of God in general Inferences 1. THis may serve to reprehend those that say The Matter of Christ's human Nature was from Heaven and that he passed through the Womb of the Virgin as Water through a Conduit-Pipe and is called the Seed of the Woman and made of a Woman upon no other account than his being born of a Woman From hence 2. We may admire the Goodness and rich Grace of God and his distinguishing Love to Mankind in that the Lord Jesus took not hold of the Nature of Angels but of the Seed of Abraham that there should be a Saviour for fallen Man and none for fallen Angels 3. This shews how Man is magnified and exalted by the Almighty What greater Dignity can God confer upon us than that our Nature should be united to and made one with the Deity This is the Rise and Ground of all our Hope and Consolation Christ the VVay Joh. 14.6 I am the Way c. No Man can come to the Father but by me I Am the Way c. Way is taken properly or metaphorically In the latter Sence divers things are so called VIZ. The Law or Word of God Psal. 119.1 The Doctrine of the Gospel Acts 19.9 The Secret Counsel of God Rom. 11.33 The Conversation of the Godly Psal. 1.1 The Works of God Job 41.19 And in this Text and some others Christ is so called Way is a common Word or Phrase taken for the chief Means and Medium for the Attainment or Accomplishment of a Thing and so is very comprehensive As for example The way to gain Honour is to do some worthy and honourable Action Honour is the End the Person that seeks it is the Subject the doing the worthy Action is the Way to attain it Again If a Man would go to such or such a City he must travel that Road that leads thither here also you have the End the Subject and the Means or Way of obtaining the End So in like manner if a Man would come to God which is Happiness his chief End the Way is Jesus Christ No Man can come unto the Father but by me Here Man is the Subject God or Happiness the End Christ the Way Metaphor I. A Way to attain to any Thing or Place that we greatly desire and long after is necessary without which our End and Desire can never be accomplished II. A Way must be assigned by the Publick Legislators of a Kingdom when it is wanting and appears absolutely necessary III. A Way that is assigned must be also made known or else how shall Men do to find it and walk in it IV. A Way is useful upon divers accounts indeed to all Enterprises whether it be for the obtaining of Honour Riches Peace Health or Length of Days V. Ways lead from one Place or City to another VI. Ways are free for all none are forbid to travel in such and such common Ways and Roads VII Great Care was to be taken under the Law that the Ways to the Cities of Refuge should be made smooth and plain all Stumbling-Blocks and Impediments were to be removed and they were to be thirty two Cubits broad Ways ought not only to be laid open and made known but also made passable and easy to travel in VIII In a Way there ought to be suitable and necessary Accommodations for Travellers IX There is no coming to such or such a City unless we go the Way which leads thither X. Men are glad when they come to the End of a long Journey Parallel I. THere is an absolute Necessity of a Christ for without him Favour and Reconciliation with God the Father cannot be obtained The Jews who followed after Righteousness attained it not because they sought it not by Faith they stumbled at that stumbling Stone II. Jesus Christ is assigned or appointed by the great Law-giver of Heaven and Earth to be the Way to Happiness who saw a Saviour was wanting and such an one was necessary to bring Man to Glory III. Jesus Christ is made known by the Gospel in which are plain Directions how to find the Way God saw it necessary to send his Servants to proclaim and make known Salvation How shall they believe on him whom they have not heard and how shall they hear without a Preacher IV. Jesus Christ is useful and necessary to all Enterprizes viz. 1. To Honour To as many as received him to them gave he Power to become the Sons of God 2. To Riches Riches and Honour are with me yea durable Riches and Righteousness 3. To Peace He is our Peace who hath made both one c. In me ye shall have Peace 4. He is Health Strength and Length of Days He that believeth on me shall never die V. Christ the spiritual Way leads from Sin to Grace out of Satan's Kingdom to his own Kingdom from Egypt to Canaan VI. Christ is a Way free for all Sinners The Partition-Wall is now broken down Jews and Gentiles Rich and Poor Young and Old Male and Female may freely walk in this Way None are forbid to come to Christ to believe in him and to lead a holy Life VII God in his infinite Grace and Favour hath taken care to remove all Impediments and Stumbling-Blocks out of the Sinner's Way The Way is plain and easy to Men of Understanding 't is but a falling in Love with God and Goodness and accepting of a Saviour on Gospel-Terms which are not hard My Yoke is easy and my Burden is light 'T is possible for the greatest of Sinners to be saved The
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
down 't is he that strengthens our Hearts in the day of Trouble and weakens the Hands of our Enemies IX The Name of Christ hath not that fragrant Smell nor appears of that great Worth and Excellency till poured forth in the Ministry of the Word by the Spirit and in his Ordinances that is the way of opening this precious Alabaster Box which like Pipes convey the golden Oil to the Lamps thus Christ manifested the Savour of his Knowledg by the Apostles in several places X The Lord Jesus hath a great plenty of all good and sweet Perfumes and precious things in him and he is free to part with them or communicate of his Fulness unto us Simile I. ALL natural Ointments are of humane Composition they are compounded by Men hence called the Ointment of the Apothecary God created the Materials Man learned the Skil of using them II. Natural Ointments are of great Value but their Worth is known and may be computed Mary's Box of Precious Ointment was valued but at or little more than three hundred Pence III. Natural Ointments will not keep their Vertue the most fragrant of them in the World will tho kept never so closly and carefully in time corrupt and lose its Savour Dead Flies make the Ointment of the Apothecary to send forth a stinking Smell IV. Other Ointment is of a wasting Nature take but one Dram out and there is an Abatement and so by little and little it will diminish and shrink till it comes to nothing V. Other Ointments are only good for the Body one sort pleaseth the sensual part and another makes the Face and Skin of a Man to shine VI. No one kind of natural Ointments hath all excellent Qualities in it some may be of a fragrant Smell but not healing others may be good for healing but not of a fragrant Smell VII A Person may be anointed with precious Ointment and in a little time lose all the Scent and Savour of it VIII The Effects which are wrought by other Ointments are not quick and sudden cannot heal cleanse nor make the Face smooth and beautiful in a moment The Virgins that were to delight the Persian King must be anointed six Months before their Beauty was perfect IX A very small Quantity of other Ointment doth but little Good nor worketh but small Effects whether for healing beautifying or perfuming one Drop will not perfume a whole Room c. Disparity I. BUt this spiritual Ointment was not made by Man the Divinity of Christ is from everlasting not made nor created and his humane Nature was filled with the Spirit he was anointed with the Oil of Gladness above his Fellows that so he might pour forth this sweet and sacred Unction to his Saints II. The Lord Christ is of inestimable Worth and invaluable all the Pearls and Diamonds in the World are not worth the least drop or dram of this good and pretious Ointmenâ—â— those that have it would not part with it for ten Thousands of Rivers of Oil one drop of it infinitely excels all the choicest Ointments in the World III. The duration of this holy Ointment is such that it will never decay Jesus and the Grace of Jesus is incorruptible he is as sweet as Fragrant and of the same Vertue he was in Abrahams and Abels time and so will abide for ever for he is without beginning or end of Days nothing can get into this pretious Ointment to make it unsavoury to a grievous Soul the Cross it self is sweet in him IV. Jesus Christ hath anointed thousands of the Godly in all Ages since the Beginning and yet the Vessel is as full as ever 't is always pouring forth it ever runs yea and that freely too yet the Ointment doth not diminish there is not in him one Dram less than there was at the beginning V. The Spiritual Ointment is for the suppling cleansing and healing of the Soul it causes an internal Beauty and puts a Lustre on the inward Man which God and holy Angels delight in VI. All Excellencies meet together in Christ there is nothing that is of Use Profit Pleasure nor Delight but it is to be found in him yea and that in the highest Degree VII He that is anointed with this Ointment will smell of it as long as he lives there will be some Savour of Jesus Christ remaining though his Lips and Life may not be always alike sweet and fragrant VIII Such are the Effects and powerful Operations of the Lord Jesus Christ this spiritual Ointment that no sooner he touches the blind with his Finger but they see and the Leopards are cleansed at a word of his Mouth as soon as ever one drop of this Ointment is applyed by Faith to the Soul the Effect follows one moment is sufficient for Christ to accomplish his Work tho he doth not always work so speedily IX A very small Quantity of this spiritual Ointment doth wonderful things the least measure of true Grace hath glorious and marvellous Effects as it is spoken of Faith tho it be as small as a grain of Mustard Seed yet c. a little of this Ointment perfumes the whole Soul House and Family of a Saint Application FRom hence you may further take notice of and admire the Excellencies of Jesus Christ in that he is compared to all things that are good pleasant and delightful well may he be call'd wonderful O! how wonderful and pleasant is that precious and good Name that is composed of so many excellent things 2. This should draw our Hearts towards him make us love him and delight in him and long and desire after him His Name being as Ointment poured forth it follows therefore do the Virgins love thee Cant. 1.3 3. This also demonstrates the Excellencies of his Grace 't is the Graces of Christ that make him be compared to Ointment poured forth his sweet Ointments are as one observes his Meekness Patience and Holiness c. 4. The special Graces of Christ as appears from hence are not communicated to all the holy Ointment under the Law was only for consecrated Things and Persons the Elect and holy Priesthood of God only have the Name of Christ like precious Ointment poured out Christ empties himself only to those golden Vessels though common Graces are communicated to all 5. We may from hence infer how unsavory all Wicked Men are in their Persons and Services that have not this good Ointment upon them their Hearts Lives and Prayers and all they do stinks in the Nostrils of the Lord being not perfum'd by Jesus Christ The Sacrifice of the wicked is an Abomination to the Lord. 6. This teacheth us how to keep our Souls sweet Sin the World and the Devil strives to make them lose their savour Therefore pray every day for a drop or two of this Ointment to sweeten your Prayers Meditations and all your holy Dutys and be sure
Eye upon such as either help on or rejoyce at their Afflictions XX. Christ is the Believer's faithful Friend He hath been abundantly tried but never failed any that trusted in him He never left his but was full of Kindness to them in all their Troubles not unmindful of those great Concerns committed to the charge of this their choicest Friend Having loved his own that were in the World he loved them unto the end Yet nevertheless the Lord stood by me c. A Friend I. FRiendship amongst Men is usually occasioned from the Suitableness of the Object Man with Man is suitable for Association and this is the great moving Cause of their Friendship not Man with another Creature or rarely a King with a Beggar or a Courtier or Statesman with an illiterate Country-Man as the Subject of his Blessing or Object of his Delight II. Usually they apprehend something of Desert in the Person on whom they bestow their Friendship Either it is deserved by the Good they see in him or may be requited by the Help they may receive from him for 't is possible and usual for a poor Man to be useful to a rich Man and the weakest to him that is strong III. No such Friend hath done so much but it is known and may be declared Christ saith Greater Love hath no Man than this that he lays down his Life for his Friend wherein their Love is plainly seen and may be comprehended IV. The best natural Man may sometimes forget his Friend either through a multitude of Business Incumbrance or weakness of Memory during which time he may suffer much V. Such a Friend knows no more of his Friend's Condition than is revealed to him neither is he able to pass right Judgment respecting him as in Job's case therefore cannot reach the Heart with Comfort VI. Such may be thy Condition that thy best Friend may not know how to help thee tho willing such may be the Affairs thou art to manage VII Tho a natural Friend may know what will help thee yet it may not be in his Power to help thee The tender Mothers in Judah and Jerusalem their Bowels moved for the starved and languishing Babes of their own Bodies and they knew that Food would have succoured them but 't was not in their power to procure it VIII These natural Friends may be removed from thee or thou from them and so thou mayest be left destitute and this Friendship come to an end Many have been clapp'd up in a Dungeon and sequestrated from their dearest worldly Friends therefore they are uncertain at best however if no Dungeon yet Death will separate them IX Natural Friends may be made unable to perform their Promises A real Friend through an over-heated Zeal doth sometimes out-bid himself and is not able to make good his Word which lays a Man under great Disappointments I relied on my Friend's Promise but he hath failed me Nay a Friend when he promises may at that time be able to make good his Promise but some strange Providence may suddenly disable him Disparity I. BUt Christ grounds not his Friendship here there being in fallen Man no Suitableness of Association Man being polluted Angels might be thought much more suitable But 't is Love and free Grace that notwithstanding there was nothing desirable in fallen Man he being altogether sinful and so not suitable for Association yet Jesus Christ hath made choice of Man and is become his true and faithful Friend II. But Jesus Christ grounds not his Friendship on this Bottom for fallen Man is altogether undeserving nothing that was in them could be the Cause of his Friendship but meerly his own good Will and Pleasure Man being utterly unable to requite his Love and Kindness or to give any thing to him in requital so that it is undeserved Friendship III. But Christ hath done so much for his People as is not known nor can be conceived and all this when they were Enemies If it be considered what he did for them before Time what he hath done in Time and what he hath prepared for them in after-Times it will appear that there is no such Friend as Christ who entertains all his with eternal Mansions Glory IV. But this Friend will never forget thee wherever thou art tho never so remote let thy Condition be what it will he is ever mindful of thee and of his Covenant What God said concerning the Temple that Solomon built Christ saith the same to his People Mine Eye and my Heart shall be on them perpetually Lo I am with you always to the end of the World V. But Christ knows our Conditions and can pass right Judgment concerning us and can reach our Hearts to comfort and support them He knows the Ways I take saith Job He is a Soul-Friend he it is that teacheth the way to true Happiness and adorns the Soul with Grace that 's the Friend to be desired VI. But Christ can take right measures of thy Condition and knows always how to help thee He is never at a loss how to help his People He knows how to deliver thee There are none of thy Affairs too hard for Jesus Christ to manage VII As Christ hath Wisdom so he hath Power All Power in Heaven and in Earth is given unto me What was sinfully said of Simon This Man has the great Power of God may be righteously and truly said of Christ. O here 's a Friend indeed that knows in every state how to relieve thee We may weep and mourn over our dear Friends that are in Sorrow and Misery as they did over Lazarus in the Grave and as the Women did over Dorcas when they were not able to help So thy Condition may be such that thy dearest Friend may say of thy Help as the Depth and Sea said concerning Wisdom 'T is not in me O bâ—â—t 't is to be found in this Friend Jesus Christ He hath given sufficient Proof of his Bowels of Pity to his People and of his Wisdom and Power in their greatest Straits VIII But this Friend of Believers nothing can separate from them no not Death it self for he is immortal Was not Christ with Paul and Silas in Prison O how sweet is the presence of a dear Friend in Trouble Alas Walls and Guards may keep off other Friends but nothing can keep or hinder Jesus Christ from coming unto his People IX But Christ is able to make good his Word to the utmost he never out-bids himself Who was ever laid under any Discouragement or Disappointment that trusted in Him In all Changes in all Providences Christ is the same Thou mayest commit great Concerns into the hands of thy supposed Friend and he may fail thee nay into the hand of thy real Friend and yet be uncertain of Security Fire may destroy or Thieves may rob him so that being empoverished he cannot make good what he received
hearest me always He only is authorized to plead for poor Sinners XV. Jesus Christ invites all that are weary and heavy laden to come to him for Rest with a Promise of free access Whosoever comes to me I will in no wise cast out Joh. 6.36 XVI The Lord Jesus this wise and able Advocate hath undertaken desperate Causes such as Mary Magdalen a great Offender Peter a great Backslider Paul a great Blasphemer and Persecutor The Gentiles that were Thieves and Idolaters by the Fall desperate was the Cause of all he undertook I Pray not for these alone but for all that shall believe on me through their Words He makes Intercession for the Trangressors XVII Christ is very much honoured by God he calls him his Fellow and will have all Men honour the Son even as they honour the Father XVIII Jesus Christ knows much of the mind of God being skill'd in all the Laws Natural Moral and Evangelical well understands his Nature and Disposition being always by him and as one brought up with him being daily his delight c. so near and familiar that he lay in his Bosome XIX Jesus Christ had unspeakable Confidence in so much that he feared not to appear amongst great and learned Doctors in the Temple hearing them and asking them Questions to the Astonishment and Amazement of all them that heard him He appeared too mighty and learned for all the Pharisees Sadduces and Priests of the Jews XX. The Lord Jesus stands not on Fees or Gratuities for indeed none are able to give unto him a Reward for his Work but he acts on the same terms that God gives Wine and Milk and that is without Mony and without Price Whosoever will may come and take his Counsel and Advice Water of Life freely He hath filled the Poor with good things but the Rich he hath sent empty away Their Cause falling to the ground XXI Christ did frequently when on Earth and since his Departure into Heaven carry Causes doubtful to others He carried the Cause in a great Trial against Satan who made strong Attempts against him after he had fasted fourty days And when none was found worthy to open the Books and unloose the Sea's and look thereon at which John wept The Lion of the Tribe of Judah prevailed In due time Christ died for the Ungodly he hath delivered us from the Curse of the Law being made a Curse for us XXII Jesus Christ is watchful to keep up the honour of God and his Laws because the Contempt thereof would prove of ill Consequence I honour my Father I have glorified thee on Earth Not one jot of the Law shall fail think not that I came to destroy the Law c. He answered the Demands of it that God might be just and the Justifier of those that believe in Jesus XXIII Christ is very diligent never guilty of any Neglects in acting for his People he went about doing Good pleaded often pleaded strongly with Crying and Tears used mighty and prevailing Arguments with God on the behalf of his Flock on Earth pleads for great things for them for the holy Spirit for divine Protection Union and for their safe Conduct to Heaven Father I will that all they whom thou hast given me be with me where I am that they may behold my Glory XXIV Jesus Christ is successful he hath carried many yea multitudes of Causes for his People nay indeed it may be said when did he miscarry what Cause was lost when the Sinner did sincerely and in good earnest engage him he carried the Cause for poor Peter to the preventing his utter Destruction he prevailed for the Protection of God to the twelve Apostles that continued with him He pervailed for the sending the Comforter when he went away he carried Paul and the suffering Saints away Conquerours hath made us more than Conquerours He manages effectually all the Affairs of his Elect throughout all the Earth XXV Jesus Christ is greatly grieved to see Men miscarry in the great Cause of their Souls through their own neglect because they did not they would not come to him retain him make use of him He drew near the City He beheld it and wept over it O Jerusalem that thou hadst known even thou in this thy day the things that belong to thy Peace But now they are hid from thine Eyes their Cause was irrecoverably lost because they would not come unto him XXVI Jesus Christ will not take the names of some into his Lips he leaves them wholly to themselves to stand or fall saith of them as once it was said of Ephraim Let him alone such are the hardned Hypocrites and Reprobates horrible Apostates the Blasphemers of the holy Ghost of these it may truly be said as in Eccles. 4.10 Wo unto him that is alone and they may say of themselves The Harvest is past the Summer is ended and we are not saved God hath sworn in his Wrath against some that they shall not enter into his Rest and Christ will neither plead nor pray for them He will take no foul Cause into his pure Breast but clearly leaves them out of his Intercession and Advocateship I pray not for the World c Joh. 17.9 XXVI The Lord Jesus is the wisest and honourablest Advocate that ever was and therefore is the undoubted Heir to Preferment yea to the greatest of Preferments He being appointed the Judg of all the World by a former and unalterable Decree Him hath God ordained to be the Judg of the quick and dead God judgeth no Man but hath committed all Judgment unto the Son He hath appointed a day in which he will judg the World in Righteousness by that Man whom he hath ordained c. Advocate I. AN Advocate here below is concerned but for a few Clients cannot serve many much less all that need an Advocate to plead their Cause for them II. An Advocate here below is but of short standing comes in an hour and goes out in an hour the Eldest are but of yesterday and of small Experience III. An Advocate here below leaves his Clients doubtful because they know not how a Cause will go before Trial. IV. Some Advocates here below do more often miss than carry Causes and many of them lose more Causes than they gain V. An Advocate may carry a Cause here below and there may lie an Appeal against it in some of the superior Courts as the Court of Chancery c. The Cause may be carried for a Person in one Court and lost in another VI. An Advocate in these lower Courts tho he be an able Man yet he may be over-match'd and out-done by others it being a Rule in most Cases Not one so good but he may find his Equal c. Disparity I. JEsus Christ is an Advocate for his whole Church all may come and make use of him I pray not for
VII The Apostles were to take care of the Church whilst they lived and after their Decease Paul had the Care of all the Churches upon him He sent for the Elders and gave them charge c. St. Peter took care that after his Decease the Churches might be secured from Danger VIII The Apostles had a Dispensation committed to them from which they were not to depart A Dispensation of the Gospel is committed to me Wo is me if I preach not the Gospel They also ordained other Ministers IX The Apostles went through good and evil Report unweariedly till they had finished their Course and then committed themselves to Him that judgeth righteously in expectation of a Crown of endless Glory Henceforth is laid up for me a Crown of Righteousness c. Parallel I. CHrist Jesus was immediatly sent by God He came not of himself but the Father sent him II. Christ Jesus went about preaching the Gospel doing Good and healing all that were oppressed III. Christ Jesus was not alone but the Father was with him God was with him in an extraordinary manner beyond what he ever was with any Mortal IV. Christ as the great and chief Apostle bore witness to the Truth For this cause came I into the World â—â— V. The Lord Jesus came as the chief Apostle to open Mysteries that had been kept hid VI. Christ Jesus had not the Spirit by measure but was filled with the Spirit to do and speak mighty things VII Christ more especially took care of his Church before he left them He forewarned them of Evils to come he cautioned them against Fears and Apostacies and committed them to the Care of his Father Keep through thy Name those that thou hast given me VIII Jesus Christ as the great Apostle had a Dispensation committed to him The Work that my Father gives me to do shall I not do it I must work the Works of God Tell that Fox I do Miracles this day to morrow and the third day I shall be perfected He had Power also to ordain other Officers and Ministers IX Christ suffered great Contradiction of Sinners against Himself fought as the Captain of our Salvation with all Difficulties and Enemies till he had finished his Work and could say Father it is finished into thy hands I commend my Spirit He for the Joy that was set before him endured the Cross despised the Shame and is sate down at the right hand of God An Apostle I. THe Apostles were but meer Men whose Original was from the Dust. II. The Apostles had but small measure of the Spirit and were not without Sin and Infirmities III. The Apostles were but Fellow-Servants and not Lords over God's Heritage not like some we have had since their Time IV. The Apostles did but shew and direct to a Saviour to Salvation and eternal Life they were not able to save nor could they give Salvation to any Was Paul crucified for you c. Disparity I. CHrist was Emanuel the eternal Son of God God vâ—â—ry God of God Lord of all whose Descent was from Heaven I came down from Heaven The second Man was the Lord from Heaven II. Christ had the Fulness of the Divine Spirit dwelt in him and rested upon him God gave not the Spirit to him by measure Through the eternal Spirit he offered himself to God without spot The Prince of this World came and found nothing in him He was holy harmless and undefiled separate from Sinners III. But Christ is Master Head Lord Ruler and Governor a compleat Prince and King as well as Priest and Prophet and Apostle He is Lord of all over all God blessed for evermore Which made Mary say They have taken away my Lord and Thomas say My Lord and my God IV. But Christ did more than shew and direct to a Saviour He was that Saviour himself and the Author of eternal Salvation to all them that obey him He had Help laid upon him being mighty to save was born a Saviour To you is born in the City of David a Saviour which is Christ the Lord. And that great Salvation is not to be neglected without eminent Danger How shall we escape that neglect so great Salvation Inferences I. BEhold the great Goodness of God to the Church and World that he should send so great an Apostle so wise an Ambassador to treat with Souls and for Souls and to settle govern and establish the Church II. What great Love Christ had to Sinners that he should leave his Riches and Glory above to come down to be an Apostle a Fellow-Servant for our sakes He that was rich became poor that we through his Poverty might be made rich III. What need have we of the Pope and his Cardinals seeing God hath been so kind to give us Christ to be our Apostle and High-Priest We own none but Christ to be the Apostle and High-Priest of our Profession who can do all things for us by his Word Spirit and Ministers Away therefore with that grand Antichrist and vile Impostor whom they call His Holiness with all his Antichristian Crew IV. This may serve to inform us that we ought to listen to him and be taught by him for there is great reason for it 1. God sent him I came not of my self the Father sent me 2. He spake so as never Man spake No Man ever yet nor ever will speak like the Man Christ Jesus He spake like one that had Authority and not like the Scribes learned Doctors and wise Men among the Jews Many were astonished at his Understanding and Answers in his tender Age. 3. God commands us to hear him This is my beloved Son hear him 4. God threatens us if we do not hear him 't is dangerous to refuse to hear him How shall we escape if we turn away from him that speaks from Heaven Christ the Bread of Life John 6.48 50 51. I am the Bread of Life This is the Bread which cometh down from Heaven I am the living Bread which came down from Heaven IT is not my Business here to give the various Opinions of Men touching the Bread in the Text Some hold it to be Christ's Doctrine others Christ in the Sacrament others hold it is Christ in a more invisible Administration but to shew metaphorically that whatsoever Bread properly so called is to Men considered as Men that Jesus Christ is unto Believers and all true Christians according to the Gospel Metaphor I. BRead is prepared and made fit for Food II. Bread is a Substance well suited for the Subject to which it is appointed III. Bread is good in it self and of its own nature IV. Bread is not inherent in us but a distinct thing from us and a Gift from another V. Bread is ordained to an high and most excellent End even to preserve the whole
tasted that the Lord is gracious Therefore O taste and see how good the Lord is Experience worketh Hope This was that which Christ meant when he said Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you When you taste relish and experience the hidden Virtue that is in Christ the use of his Name the sight of his Person the hearing of him preached will do you no good XIII Christ is a free Portion a common Right to the Poor as well as the Rich he that will endeavour to get him that will labour for the Meat that perisheth not may have him He feeds the hungry with good Things None are forbidden to take of this Bread those that will not look out for it will certainly lose their Souls at last The Sloathful shall beg in Harvest and have nothing his Desires slayeth him We are to seek to ask to knock to strive to labour for the Meat that perisheth not Joh. 6.27 or perish for the want of it XIV Jesus Christ is absolutely necessary to Mens Happiness there is no Joy no Peace no Tranquility of Mind no Content or Satisfaction no Freedom from the fretting Humour of a distempered Mind from the hungry craving of a gall'd Conscience without him If Relations speak what is it if he cloath himself with Silver if he adorn himself with Jewels if his Rooms be hung with rich Tapestry if he stretcheth himself on a Bed of Ivory all is as nothing it will not stop the Mouth of Hunger nor minister one nights solid Content or Satisfaction the heighth of all his Happiness lyeth but in the Folly of Advancement that vanisheth upon the first opening of his Eyes and seeing himself lost and thâ—â— saddest case without Christ in the World He dreams he hath spiritual Food but when he awakes his Soul is hunger-starved and sinks within him he thinks he is full and needs nothing but is naked poor and miserable and wants all things And there can be none but miserable Comforters round about him that can say little more than there is no Help for him in his God because he hath neglected this spiritual Bread For he that hath not the Son hath not Life but the Wrath of God abideth upon him Joh. 3.36 XV. A true and real sence of the want of Christ will occasion violent Motions as it did when the Poor pressed into the Gospel The violent took it by Force The Blind-man cryed when forbidden the Woman came for Crumbs upon the sharp point of great Repulses and would have no Denial XVI Jesus Christ as he is the Bread of God the Bread of Heaven the Bread of Souls is comprehensive of the greatest Blessings when promised or injoyed he is the Light of our Eyes the Joy of our Hearts the Life of our Souls his approach to us far exceeds the Joy of Harvest to an Husbandman But the greatest of Judgments when denied there follows a lean miserable starved decayed sinking dying destroyed and damned Soul for ever and ever My Servants shall eat but you shall be hungry I will break the Staffe of Bread c. Metaphor I. BRead is an earthly Substance II. Bread is a dead Substance III. Bread properly is for the Body IV. Bread properly so called will perish as the Manna in the Wilderness V. Bread properly so called is literally eaten as the Fathers did eat Manna VI. Literal or corporeal Bread is given by the hands of Men as Parents give to their Children when they ask it Disparity I. BUt Christ is the Bread that came down from Heaven the second Man was the Lord from Heaven II. But Jesus Christ is living Bread was dead for a while but is alive and lives for evermore He ever lives to make Intercession dies no more c. III. But Jesus Christ is bread Meat Refreshing Life for the Soul Whosoever hath Christ shall have him for ever shall never die IV. But Christ is durable the same yesterday and to day and for ever Whom God would not suffer to see Corruption V. But Jesus Christ is eaten spiritually not as the Papists do imagine not to his Hurt or Punishment but to his Honour and Delight not as the Fathers eat Manna in the Wilderness VI. Christ is given by the hand of God and by the Ministration of the Spirit He shall take of mine and shew unto you Inferences IF this Doctrine be true as certainly it is which hath been discovered then it affords us matter of Instruction 1. It teacheth us God's great Goodness in providing such Bread for us that is so good in it self so necessary unto us that we die and perish without it II. It shews Jesus Christ's great Goodness in vouchsafing to become Bread and Food for us what manner of Love is this that the Son should undertake to feed and save 〈◊〉 c. 3. It shews the indispensible Necessity of Mens coming to Him their receiving and being Partakers of him All Soul-Bread is in him all Life yea all spiritual Life is in him Those that refuse him chuse Death The eternal Life that God gives is in his Son 4. It shews the Blessedness of those that are made Partakers of him Whosoever hath the Son hath the Father also And he that hath the Son hath Life and shall never come into Condemnation 5. It teacheth Good and Bad to pray The Good that God would evermore give them this Bread every day give them Bread Give us this day our daily Bread The Bad that God in Mercy would not let them die before they are made Partakers of Christ the true Bread the Bread of God the Bread of Life that whosoever dieth without dieth never to live again he dies the second Death O cry to God to the Lord of Life that whatsoever you want of this Life you may not eternally perish without Jesus Christ. Christ the Sun of Righteousness Mal. 4.2 But unto you that fear my Name shall the Sun of Righteousness arise with Healing in his Wings c. Psal. 84.11 The Lord God is a Sun and a Shield Which as Mr. Ainsworth noteth may refer to Christ Mal. 4.2 Observ. JESUS CHRIST is and may fitly be compared unto the Sun to the Sun in the Firmament the great Light of Heaven Metaphor I. THere is but one Sun to give Light to the Universe and from its Singularity it may take its Name Sol quia solus There are many Stars but one Sun II. The Sun is not only Light but a Fountain of Light the Eye and Soul of the World III. The Sun is a pure bright and spotless Creature the Beauty and Ornament of Heaven His Brightness is such that a Man cannot look upon it but it daâ—â—les and blinds his Eyes unless looking downwards and beholding it in Water which tho thick and gross yet is a proper Medium The Sun tho he looks as it
are fitted as Vessels of Wrath for Destruction Metaphor I. THe Sun is a Creature and had a beginning and when Time is swallowed up of Eternity it will set and rise no more II. The Sun gives Light but cannot give Sight the Sun-Beams tho never so powerful cannot make a blind Man see III. The Sun shines but in one Hemisphere at once when it rises to us it sets to our Antipodes IV. The Sun hath endamaging as well as healing Qualities defaces Beauty maketh Men faint Fruits are sometimes withered to nothing by it V. The Sun is inanimate hath neither rational sensitive nor vegetative Life tho in some sence called the Fountain of Life VI. The Sun is the Servant of Men from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister 'T is Idolatry to worship it Disparity I. JEsus Christ is God in his Essence uncreated and without beginning Christ endureth for ever he is Alpha and Omega the Beginning and the Ending the First and the Last II. Christ gives Sight as well as Light he made the Blind to see He also cures spiritual Blindness as Saul's by Ananias Acts 9.17 III. Christ is able to shine over the whole World at once It may properly be said of him as of the King of Assyria The Stretching out of his Wings are able to cover the World at one moment IV. Christ hath no hurtful quality he quickens the Soul never makes it faint He makes Deformity beautiful and lovely ripens but never withers the Fruits off Grace His Beams are destructive to none but such as have no root such indeed he withers V. Christ has Life Light and Heat and is often in Scripture called our Life for he gives and maintains both natural and spiritual Life VI. Christ is our Lord whom Men and Angels must worship all the Host of Heaven adore him 'T is gross Impiety not to worship him Inferences I. HEnce we may learn to know the Worth and Excellency of Christ as also the indispensible and absolute Necessity every Soul lies under of receiving Divine Illuminations from this everlasting Sun for as natural Bodies perish without the Influence of the natural Sun so will Souls if the Sun of Righteousness give not his Life-cherishing Efficacy II. Hence we may also see how greatly we are concerned to pray earnestly to God that our Hemisphere may never be deprived of this Sun of Righteousness nor overspread with the Clouds of superstitious Popery nor other Heretical Errors and Darkness III. This may shew the Folly and Madness of such as would drive the Light of the Gospel out of the World 1. In respect of the Wrong and Injury they would do the World thereby if they could effect it 2. Their Inability to accomplish it IV. Hence we may infer the Necessity of labouring whilst it is day we know not how soon our Sun may set and we are not sure of another The Lord thus threatens the Prophets that cause the People to err I will cause the Sun to go down at Noon c. Which Judgment the Lord God in Mercy deliver England from Christ the Root of David Rev. 22.16 I am the Root and Off-spring of David c. THere is a great and glorious Mystery in these Words many understand not how Jesus Christ should be the Root and yet the Off-spring of David This Text agrees with those Words of our Saviour If David called him Lord how then is he said to be his Son They understood him not Christ as he is God is David's Lord and the Root of David but as he is Man he is his Off-spring and hence elsewere called the Branch Christ is and may fitly be called and compared to a Root The Root of 1. Grace 2. Glory Metaphor I. A Root is that from whence the Tree and Branches do proceed II. A Root is a thing hidden in the Earth and not obvious or visible to the Eye III. A Root hath Life nay 't is the Center of Life the Life of any Tree or Plant is principally in the Root IV. The Root beareth the Body of the Tree and all the Branches thereof V. The Root communicates Sap and Nourishment unto the Body and all the Branches thereof VI. The Body and Branches have a necessary dependance on the Root VII There is much Life and Sap in the Root when the Tree and Branches seem dead dry and sapless VIII As is the Soundness and Firmness of the Root of a Tree the more sound firm and stable is the Tree it self with the Branches thereof these being likely to endure when those that have no Root fall away IX The Root is best secured of any part of the Tree being excellently fortified by Nature in the Earth X. Those that would utterly destroy the Tree strike at the Root XI The Root communicates of the same Life and natural Virtue to the Tree and Branches Parallel I. FRom the Lord Jesus Christ the Root of David all Believers do proceed I am the Vine ye are the Branches See Christ the true Vine II. The Deity or Divine Nature of Jesus Christ is a hidden thing cannot be seen with mortal Eyes Christ's Glory was vailed under Afflictions Reproaches Poverty c. as a Root is under the Earth III. In the Lord Jesus Christ is Life He is called the Way the Truth and the Life As the Father hath Life in himself the Son also hath Life in himself Life is in Christ as Sap is in the Root of a Tree IV. The Lord Jesus Christ this Root bears up his Church and every Member thereof V. The Lord Jesus Christ conveys Sap and Nourishment to all his Church and every particular Believer or Branch thereof hence he is called our Life VI. The Saints and Church of God have the like dependance on the Lord Jesus Christ Without thee we can do nothing VII There is much Sap and Life in Jesus Christ for the Godly when oft-times they seem like withered and dry Branches VIII The Goodness Firmness and Soundness of this Divine Root the Lord Jesus Christ shews us the very happy stedfast and secure State of the Church This Root cannot fail nor decay and consequently the Church and People of God shall endure and stand against all the Storms and Blasts of the Devil Antichrist and all wicked Enemies IX The Lord Jesus Christ is secured from Hurt and Danger whilst his Church is daily exposed thereunto being hid in God as it were You are dead and your Life is hid with Christ in God X. The Devil 's grand Design being utterly to destroy all the Godly struck most furiously at Jesus Christ the blessed Root XI Christ communicates of his Spirit and Divine Nature to his Church If the Root be holy even so are the Branches Be ye holy even as I am holy He that hath this Hope in him purifieth himself even as he is pure Metaphor I. NAtural Roots
gather there drive away Darkness and clear the Sight And further saith Quid possit Vitis alia quae fundit sermone explicare nemo potest that no Tongue could sufficiently tell the Virtues of the Vine the like says Pliny Parallel I. JEsus Christ in his state of Humiliation did not appear in that outward Glory Pomp and Magnificence which the proud Grandees of the Earth glitter in he was not entertained with the Royalties of Imperial Palaces for his Kingdom was not of this World He was look'd upon in comparison of the Mighty Men who are compared to the Cedars of Lebanon and Oaks of Bashan as a poor mean and contemptible Shrub as the Prophet foretold He shall grow up before him as a Tender Plant and as a Root out of a dry Ground he hath no Form nor Comliness and when we shall see him there is no Beauty that we should desire him II. Jesus Christ hath a Name above every Name he infinitely excels whatsoever is good great and glorious in Angels Saints and Men. The spendor and Stateliness of Monarchs Courts is nothing in comparison of that unexpressible Lustre and Majesty that surrounds him The Heavenly Luminaries are dim to him he is the Royal Ofspring of Heaven of the sublimest Extraction When he bringeth the first begotten into the World he saith and let all the Angels of God worship him III. Christ when in his young and tender Age grew much in favour both with God and Man and when he was twelve years old disputed with the Learned Doctors hearing them and asking them Questions and all that heard him were astonished at his Vnderstanding and Answers c. IV. Jâ—â—sus Christ is full of Life and Divine Vertue the Treasuries of his communicable Graces are immense and unspeakable All Wisdom and Knowledg are hid in him In him all Fulness dwells his People mystically united to him are his Branches them he supplies with spiritual Quickning Nourishment and Growth and though scattered over many Kingdoms and Nations his Protection environs them round about provides a sufficient Supply for their spiritual Wants which is to be found no where else If a Man abide not in me saith he he is cast forth as a Branch that is withered c. V. Christ the Spiritual Vine is not only a green spreading and flourishing Plant but also exceeding fruitful he was so in his Life going up and down doing good both to the Bodies and Souls of Men fruitful in his Death In that Cluster there is much choice Fruit as Atonement Reconciliation Redemption Victory over Sin and Satan the abolishing of the Law and establishing the everlasting Righteousness he was fruitful in his Resurrection Ascention Intercession c. The Graces of the Spirit Holy Ordinances and Promises of Eternal Life are all Fruits of this heavenly Vine from him is all our Fruit found See Metaphor Light VI. The Lord Jesus brings forth the most pleasant and most desirable Fruit. I sate down under his Shadow with great delight saith the Spouse and his Fruit was pleasant to my Taste No Cup so refreshing as the Cup of Divine Consolation No Wine nourishes or quickens the Body so much as the Love of Christ Peace with God Reconciliation Pardon of Sin Justification Adoption c. These Blessed Fruits of this mystical Vine do chear feed and enliven a Drooping and Languishing Soul VII The Lord Jesus yields Fruit every way profitable All the Good that Soul or Body is capable to receive flows from him and is the Fruit of his Love purchased by his Death and communicated by his Word and Holy Spirit It warms supports and strengthens the Souls of his People His Grace is of a healing quickning and vivifying nature See Metaphor Wine and Ointment c. VIII Jesus Christ is a Shadow to his Church a hiding-place from the Wind and a Cover from the Tempest as the Shadow of a great Rock in a weary Land He defends from the Rage of Satan from Sin from the Fury of Man in the heat of Persecution yea from the wrath of God by which were it not for the interposition of this blessed Skreen or Shade we should be scorched burnt yea utterly consumed See Rock Apple-Tree c. IX Christ the Spiritual Vine being affronted rejected and abused by the rebellious obstinate and unbelieving Jews when he approached and beheld the City He wept over it was grieved for the hardness of their Hearts but more especially when he came under the execution of Divine Wrath for Mans sake and in his stead which he did willingly undergo how did his bruised and abused Body sweat as it were great drops of Blood until he yielded up his blessed Life and precious Spirit for us X. The Grace of Christ the Spiritual Vine is precious Eye-Salve which removes those thick Clouds of Darkness and Ignorance that are upon the Understanding by which a Soul spiritually comes to have a clear Prospect of those never-fading Glories of the other World and plainly discerns the gilded Follies and transitory Vanities of all things here below In a word no Tongue can sufficiently exalt the transcendent Virtues of this ever-blessed Vine Metaphor I. THe Vine is a Plant of an earthly Extract the choicest and goodliest are only the Plantation of Men. II. The Vine is not always green the Leaves fall off in Winter You may look for Fruit when the Vintage is gathered and find none III. The Fruit of the Vine taken to excess is offensive to God hurts and injures the Soul breeds Diseases and destructive Humours in the Body bereaves Men of Reason intoxicates the Brain c. IV. The Fruit of the Vine diminishes by gathering Cluster after Cluster you may soon strip it off all V. The Fruit of the Vine is only good for the Body VI. The Vine wants Support unless it be underpropt it falls being not able to bear the weight of its own Branches Disparity I. CHrist is of an heavenly Original and Extraction a Vine of God's own planting who prepared a Body for him and appointed him to the work of Redemption He is the true Vine and God the Father is the Husbandman no other could plant so Noble a Vine as Christ is II. Christ the Spiritual Vine perpetually flourishes always abounds with Fruit and knows no Winter he is the same from Generation to Generation yesterday to day and for ever without variation or shadow of turning there 's always a full Vintage that never diminishes withers nor decays never grows old but ever remains in its full growth and absolute Perfection III. The Fruit of Christ the Spiritual Vine never hurts any no danger of Surfeit here the more you eat and drink the better 't is here 's no fear of Excess The Wine of Consolation neither gluts nor inflames nor intoxicates but nourishes and feeds the Soul
and a great Favourite in the Court of Heaven II. Jesus Christ the Messenger of the Covenant or God's Embassador to Sinners is full of Wisdom and Skill in all the grand Affairs which concern the Glory of his Father and the Welfare of Sinners He knows how to end the Differences between God and Man and to make up that grievous and destructive Breach that hath been so long between them III. The Lord Christ hath in him all the Perfections of the glorious Deity He is called the faithful and true Witness Never did Embassador act with such Integrity to Prince and People as Christ doth between God and Sinners He would not have God dishonoured nor Man to miss of Pardon IV. Christ was chosen and appointed Messenger of the Covenant by the Determination Counsel Purpose and Foreknowledg of the King of Heaven hence is Christ said to be a Lamb slain from the Foundation of the World V. The Lord Jesus Christ when chosen to be sent on this great Embassy or Message of Peace to Sinners readily accepted it Lo it is written in the Volumn of the Book I come to do thy Will O God VI. Jesus Christ the greatest Embassador and Plenipotentiary of Heaven and Earth hath Matters of such weight and moment committed to his Trust that very far exceed those things that concern Peace and War amongst Men and Nations for they are Matters in which are wrapp'd up the spiritual and eternal Weal or Wo of all People and Nations of the World He is entrusted with those high and wonderful things that concern the Glory of God and the Peace and eternal Felicity of our Souls VII As Christ was chosen and ordained God's Messenger and entrusted with the great Concerns and sole Management of the Covenant of Grace so that he might every way be rightly constituted authorized and empower'd he received a special Commission from the Father He gave me Commandment what I should say and what I should speak I have a greater Witness than that of John for the Works which the Father hath sent me to do the same bear witness that he hath sent me VIII Christ that he might negotiate and fully accomplish and compleat the great and important Affairs of making Peace between God Almighty and poor Sinners left his own Kingdom and the Glory he had with the Father and came into this World When the Fulness of Time was come God sent forth his Son IX Christ Jesus the Messenger of the Covenant represents the Person of God himself so that whosoever reverences the Son reverences the Father also He that receiveth me receiveth him that sent me and he that rejecteth me rejecteth him that sent me The Father judgeth no Man but hath committed all Judgment to the Son that all Men should honour the Son as they honour the Father He that honoureth not the Son honoureth not the Father which hath sent him X. The Lord Jesus Christ did require and command nothing of Mankind but what was the absolute Will and Pleasure of the Father My Doctrine is not mine but the Father 's that sent me I lay down my Life that I may take it up again This Commandment received I of the Father c. XI Christ was sent to put an end to that dismal and desolating War which was occasioned by Sin and the horrid Breach of the first Covenant between God the Creator being offended and the sinful guilty and rebellious Creature God was in Christ reconciling the World to himself c. For if whilst we were Enemies we were reconciled to God by the Death of his Son much more being reconciled shall we be saved by his Life And that he might reconcile both unto God in one Body by the Cross having slain the Enmity thereby And came and preached Peace to you that were afar off and to them that were nigh And to you that were sometimes alienated and Enemies in your Minds by wicked Works yet now hath he reconciled in the Body of his Flesh through Death XII Christ the Messenger of the Covenant offers gracious Terms of Peace and Reconciliation to Sinners Repent and believe the Gospel Believe and be baptized He that believeth and is baptized shall be saved Come unto me all ye that labour and are heavy-laden and I will give you Rest. O what sweet and easy Terms of Peace are these 'T is but to acknowledg our own Guilt and Vileness lay down our Arms and accept of Mercy by believing in the Lord Jesus Look unto me and be ye saved all ye Ends of the Earth Whoever will let him take of the Water of Life freely XIII Jesus Christ the Messenger of the great God was greatly grieved to see the Jews to whom he was first sent stubbornly to refuse and reject that glorious Salvation offered to them by himself When he came near the City he wept over it saying If thou hadst known even thou at least in this thy day the things that belong unto thy Peace but now they are hid from thine Eyes O Jerusalem Jerusalem how often would I have gathered thy Children together as a Hen gathers her Chickens and ye would not O that Israel had hearkned unto me XIV Jesus Christ hath many Servants who wait on him in the Accomplishment of this great and glorious Work viz. the holy Angels and the blessed Apostles and Ministers of the Gospel The Lord Jesus deserveth eternal Honour for this glorious Work Let the Angels of God worship him All ought to honour the Son as they honour the Father At the Name of Jesus every Knee shall bow XV. The Lord Jesus Christ ratified and confirmed the Covenant of Grace between God and Man by his own Blood and thereby opened a free Commerce with God For through him we have access by one Spirit to the Father Saints may with boldness come to the Throne of Grace by the Blood of Jesus XVI The Lord Jesus when he had done his Work returned home unto his Father and is highly honoured being cloathed with Glory and Majesty and is set down at the right hand of God on high far above Principalites and Powers XVII Those People and Nations that refuse the Offers of Grace and Peace made to them by Jesus Christ God proclaims War and eternal Death against them He that hath the Son hath Life but he that hath not the Son hath not Life but the Wrath of God abideth on him It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment than for that City If we sin wilfully after we have received the knowledg of the Truth there remains no more Sacrifice for Sin but a fearful looking for of Judgment and fiery Indignation that shall devour the Adversaries and all those that have stubbornly refused the free Tenders of Grace XVIII Jesus Christ was and is
the only Instrument in the hand of God to save the World from utter Destruction and Ruin and many Thousands of poor Sinners from eternal Torments under the incensed Wrath of an eternal God and is hereby become the everlasting Wonder and Praise of Men and Angels Worthy is the Lamb to receive Power and Riches Wisdom Strength c. Thou wast slain and hast redeemed us to God by thy Blood c. Metaphor I. HUman Embassadors are but weak mortal and unstable Men and many times cannot accomplish the Business they are employed about or otherwise by reason of Unfaithfulness betray the Right and Prerogative of their Sovereign II. Embassadors among Men tho nobly descended yet always are of a lower Rank than the Prince that sends them III. Embassadors among Men are employed to make up National Differences only and appease the Wrath of Men. IV. Embassadors among Men at their first Arrival to treat of Peace appear in much outward Pomp Splendor and worldly Grandure V. Embassadors amongst Men are sometimes very long and tedious when they begin before they can effect the Issue or Product of their Negotiations VI. An Embassador among Men when he hath made up a long and destructive Breach between Kingdoms and Nations and they are at perfect Peace and Friendship yet he cannot keep them always so but in time new Discord ariseth and the Breach is as wide as it was before Disparity I. CHrist is God as well as Man one mighty to save perfect all-wise stable of one mind no ways defective able to accomplish all his Pleasure true to God highly standing for his Honour wills not that he should abate a tittle of his Sovereignty and rather than his Glory should be stained in the least to save Sinners he laid down his own Life and hath offered whatever the Will and Counsel of God was II. Jesus Christ thought it no Robbery to be equal with God hence called God's Fellow and the express Image of the Father's Person and as touching his Divinity not inferior to him III. Jesus Christ was chosen to make up the spiritual Breach between God and Sinners to appease his Wrath and satisfy Divine Justice that he might not only save Mens Bodies but their Souls also not to deliver from natural only but eternal Death IV. The Lord Jesus when he came when he appeared to the World it was in a low mean and contemptible Condition He vailed his Glory and made himself of no Reputation and tho his Retinue was glorious yet invisible to the Men of the World V. Christ did the great Work of his Embassy in a short time By one Offering he hath perfected for ever them that are sanctified he soon removed the Enmity by the Blood of his Cross. VI. This blessed Embassador having made Peace between God and Believers this League and Covenant by means of his Mediation is everlasting this Peace shall not cannot ever be broken 't is well ordered in all these things and sure being confirmed by Blood and the Oath of God For the Mountains shall depart and the Hills be removed but my Kindness shall not depart from thee neither the Covenant of my Peace be removed saith the Lord that hath Mercy upon thee Isa. 54.10 Application I. THis may then really teach us to bless and praise God for the Lord Christ the Messenger of the Covenant or blessed Embassador of Peace between God and us it was the Father that chose and sent him on this Errand and Message II. With what due and great Reverence ought we to receive the Lord Jesus he being the Son of and represents the Magnificent King not only of this World but also of Heaven as in the Scripture-Parable Surely saith he they will reverence my Son III. Accept of the terms of Peace offered to you by Jesus Christ and stubbornly stand out no longer 't is your Wisdom to submit and yield speedily thereunto for fear lest it should be said to you as once to Jerusalem c. If thou even thou hadst known in this thy day the things that belong to thy Peace but now they are hid from thine Eyes now 't is too late 1. Consider That the Breach and Enmity that is between God and Man was occasioned by our Sin we first brake League and Friendship with him 2. Consider how unable a Man is to stand and hold out in a War against God Who ever hardned himself against him and prospered Who can stand before his Indignation c. Who knows the Power of thine Anger 3. Consider What a black foul and guilty Soul art thou darest thou strive with thy Maker and joyn in a Confederacy and comply with his Enemy 4. Consider how willing God is to be at Peace with you though the offended Party he first seeks for Peace and Reconciliation 5. Consider how long this blessed Messenger of the Covenant hath waited on you and how often by his Ministers he hath invited and sent to you 6. Consider what gracious Promises he hath made to pardon and forgive all by-past Treasons if you will come in and accept of his good and peaceable Terms 7. Consider what great and irresistible Power there is in his Hands are not the Bowels of his Compassion very tender to ease himself of his Enemies 8. Consider what a sweet thing is it to be at Peace with God it passeth all Understanding 9. Consider now is the day of your Visitation this great Work admits of no delay now is the day of your Salvation O how sad will it be when Christ shall say you having not accepted the free tender of Salvation the things that concern your Peace are now hid from your Eyes 10. Consider Jesus Christ condescended very low you may have Peace on very easy Terms viz. Hear and your Souls shall live i. e. hear faithfully and savingly c. and I will make an everlasting Covenant with you c. But by way of Objection some may say What must we do to have Peace with God Answ. 1. You must fight no more against God neither must you joyn with those that in any wise take up Arms against God nor resist his Word his Spirit nor cast a deaf Ear to the Reproofs of Conscience 2. You must not only break your League with Satan but must also fight against him and rebuke him and so that you may have no more Commerce with him but must always desire Divine Assistance to resist his Temptations though he pretends Love to you in offering worldly Profits Pleasures and Honours yet his grand Design is to damn your Souls 3. Do not any longer hold a Confederacy with Sin no not so much as a secret Friendship with your Delilah your choice and pleasant Sin but put all thy Sins as it were to the Sword Mortify the Deeds of the Body c. If you would have Peace you must deal with your Sins as
the Israelites were to deal with the cursed Caananites 4. Possitively Confess all your former Rebellions Unbelief Earthly-mindedness Pride Passion Lying Drunkenness yea all Sins and forsake them 5. Take hold of Christ receive the Atonement he hath made for thee 6. Enter into Covenant immediately seal it now defer it not on pain of Death 7. Joyn thy self to the Lord's Covenant-People with speed delay not c. Application 1. From whence we may infer That those that reject Christ the great Embassador of Peace are undone to all Eternity 2. Let those that through Grace are in a reconciled state and condition ascribe all to Christ Omnis Adoratio Laus tribuenda Christo. Christ a Witness Rev. 1.5 And from Jesus Christ who is the faithful Witness 1 Tim. 6.13 Who before Pontius Pilate witnessed a good Confession c. John 18.37 For this cause came I into the World that I should bear Witness to the Truth Rev. 3.14 These things saith the Amen the faithful and true Witness the Beginning of the Creation of God THe Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Witness or Martyr Beza upon Acts 22.20 says Hic ego Graecum vocabulum servare malui c. i. e. Here I have chosen rather to keep the Greek Word viz. where Stephen is called a Martyr than to translate it a Witness for common Use hath so prevailed that they are peculiarly called Martyrs who not only by Confession of Mouth but also by their Blood testify the Doctrine of Christ. See Piscator upon the Place The Greek word signifies any Witness yet in all Tongues except Greek a Martyr is a loser of his Life for the Gospel and often in Greek too in Ecclesiastical Writers Christ in a spiritual sence is called a Witness Isa. 43.10 55.4 Rev. 1.5 3.14 1. Because he is the most assured Testimony to us of Divine Truth John 18.37 2. Because he hath exactly fulfilled all that was foretold of him in the Old Testament Joh. 1.17 And 3. because he was martyred upon the Cross for us to compleat our Redemption and confirm the Gospel As Witnesses amongst Men are absolutely necessary to the keeping up of Justice and deciding all matters of moment between Man and Man Even so Almighty God intending to deal with Men according to this Rule hath in Wisdom thought fit to provide Himself with a Witness for the keeping up of Justice and deciding of all matters between Himself and Mankind and according to his own rich and admired Grace he hath provided a Witness who is free from all exception both in respect of his Faithfulness and Knowledge of things and that is Jesus Christ himself who is set forth to be the true and faithful Witness the beginning of the Creation of God who in point of Antiquity is very capable to set forth and attest whatsoever is necessary to be known of God and in whatsoever a faithful and true Witness in point of usefulness can be unto Men that and much more is Jesus Christ between God and Mankind For the illustration whereof take these following Considerations Metaphor WItness imports something done that is to be attested when it shall be required II. A Witness hath respect to a future Judgment where a Difference may come upon trial between two Parties III. A Witness is or ought to be a person of Knowledge who is necessarily qualified for the Work IV. A Witness is usually called to give Testimony and that in matters of which he hath very good knowledge V. A Witness gives in a Testimony and leaves the matter on Record that he is call'd to bear witness unto VI. A good and credible Witness makes a Cause valid to which he gives Testimony VII A Witness is so necessary in all matters of moment especially that which relates to Judgment and to the determination of things that they are seldom done without one VIII A Witness is to speak the whole Truth when no less will serve to clear the Case IX A good Witness is a just and impartial Man that abhors Lying X. A good and credible Witness ends Controversies upon Trial the right way and leaves those that are cast without Excuse or Relief Parallel THere was something done between the Father and the Son in respect of Man before the World began which God thought Christ a fit Person to bear Witness unto 1. That God had a purpose of good-will to Man and in pursuit of which made a gracious Covenant in behalf of Man 2. That God promised Happiness to Man through that gracious Covenant whom he saw fallen And this Jesus Christ hath born Witness unto in hopes of Eternal Life that God who cannot lye promised before the World began This Covenant Promise and all other gracious Acts of the Father that attend them as they are brought to light by Christ in the Gospel he is a Witness of together with the Being and Perfections of God the necessity of Faith and Holiness and Belief of the Resurrection of the Dead and of Eternal Judgment and the World to come II. The Witness of Christ hath a full and clear respect to a future Judgment where a Difference is to be tried between God and Man He that rejecteth me and receiveth not my Word I judg him not the Word that I have spoken the same shall judge him in the last day III. Jesus Christ is a Person of the greatest Knowledge in Divine Things being always with the Father and in his Bosom spake on Earth what he saw and heard in Heaven He had the Word of God immediately from his own mouth which no others had besides himself and therefore qualified to be a Witness in the highest degree as it 's said Him that God hath sent speaketh the words of God I speak not of my self but my Father that dwelleth in me he doth the works IV. Jesus was not only called to be a Priest as Aaron but also to be a Witness God called him from his high and exalted Glory in Heaven to go forth as his great Witness to the World to testifie what he knows of the Father's Will from Eternity Hence said he I came not of my self but my Father sent me and for this cause came I into the World that I might bear witness of the Truth V. Jesus Christ hath given in a full Testimony and born Record of all things depending between God and Mankind He hath testified that God loved the World and sent him to be a Saviour and that there is forgiveness of Sin and eternal Life through his Name and that God will condemn all those that believe not He that believeth and is baptized shall be saved but he that believeth not shall be damned VI. Jesus Christ however accounted a false Witness and Deceiver by the Jews yet hath by his excellent Doctrine his holy Life and stupendous Miracles given such a Testimony to the World of God's Grace and Good-will in making a Covenant
come to have our Sins forgiven 't is he that gives us a Heart to ask it and a Hand to receive it Is Christ All to thee in respect of every Grace He gives Faith 't is he that is the Author and Finisher of it 't is he that sheds Love abroad in our Hearts by the Holy-Ghost All Grace is treasured up in him all Grace is communicated to us through him Is he all to thee in the Ministry of the Word 't is Christ that is preached 't is he that gives Grace to preach and opens the Ear to hear the Word preached and helps the Soul to receive the Word Is Christ all to thee in Ordinances The Lord's Supper holds forth his Death his Body broken and his Blood shed He is the sum and substance of it Baptism shews his Burial and his Resurrection In Ordinances or Duties art thou not satisfied unless thou meetest with Christ Jesus 9. Art thou willing to accept of Christ as the Father offers him Art thou willing to have him to be thy Prince as well as thy Saviour to destroy thy Sin as well as to save thy Soul 10. Dost thou long to be like him art thou willing and desirous to be holy as to be happy to live to him here as well as to live with him hereafter Is every thing in Christ or that belongs to Christ precious to thee V. Reproof This reprehends those that lay aside and would build without this precious Corner-Stone Who they are see Metaphor Christ the Foundation VI. Labour to esteem and highly value Jesus Christ. What are all things without him If he is not precious to thee nay thy All all thy profit by him at last will be nothing at all what wilt thou do at Death Qu. Some may say What shall we do to get Christ to obtain him who is so precious 1. Let thy Sins go 2. Let all thy Righteousness go in point of dependence do not trust to that 3. Let all Consultations with Flesh and Blood go and close immediately with Christ. 4. Improve the Means of Grace God is pleased to afford thee attend upon the Ministry of the Word Lastly Here is comfort to all true Believers you that have Christ have all and let me tell you you can never have less than all for this precious Stone can never be taken away from you you having made the blessed Choice that one thing needful with Mary Christ the Wonderful Counsellour Isa. 9.6 And his Name shall be called Wonderful Counsellour c. COuncellour is a word of a double Signification respecting two ranks of Men. 1. Such as appertain to the high Courts of Princes called Counsellors of State 2. Such as appertain to the high Courts of Judicature who are called Counsellors at Law These two Ranks of Men have their proper Work and Business peculiarly appropriated to them c. The first of these Ranks of Men are in Councel with the King to make and establish Laws therefore called Elders or Senators c. 2. The proper Work and Business of the second Rank or Order of Men is to unfold and plead Law therefore called Barresters or Counsellors c. Many things belonging to each Station do very fairly agree to the Son of God who therefore is not unfitly called Wonderful Counsellor c. Wonderful because the greatest and wisest that ever was Counsellor because his Place Work and Circumstances agree thereto as appears in these following Considerations Counsellour I. SOme Councellors are of a noble Extraction well descended which gives them Advantage above others Such have a double Advantage 1. In respect of Honour 2. In respect of Education Men basely or meanly born and descended are seldom or never advanced to the Honour of Counsellors in the highest Courts especially of Parliaments II. A Counsellor is brought up to useful Learning for so great an Employ or Office Men who are illiterate being unfit for it III. A Counsellor is a Man of Worth otherwise unfit for that Function or to appertain to any Court IV. A Counsellor of State is or ought to be a Man of an high and heroick Spirit not concerned about Triffles and things of an inferior Nature but mostly taken up with the more weighty and more considerable matters of the Law V. A Counsellor of State is chosen to that high Sphere and Dignity he comes not in of himself but by choice VI. A Counsellor of State is admitted into the Kings Court takes his place at the Council-Table and his chief Business lies there VII A great and wise Counsellor of State is made acquainted with the most secret Purposes of the King himself without whose Counsel and Consent there is nothing acted nor brought to light VIII A Counsellor of State is one who is thought worthy to be the Kings Familiar and Companion IX A Counsellor of State is one of the highest Ranks of Men none above him but the King himself X. A Counsellour of State is concerned in the agitating of Great Affairs such as immediately concern the King and the good of all his Subjects as the issuing out of Proclamations and the approving of other Ministers to be imployed in the King's Business XI A wise worthy and good Counsellor of State tho he be a Subject and Favourite to the King yet he is a great Glory to a Kingdom and it is the more respected for his sake I. A Counsellor at Law is a publick Officer belonging to a Court of Judicature II. A Counsellor at Law gives Advice and Councel from whence he derives the Denomination of being called a Counsellor III. A Counsellor at Law makes known the Law to those that are ignorant or unlearned he being the Mouth as it were of the Law IV. A Counsellor at Law resolves doubtful Cases which other Men cannot V. Counsellours at Law make Conveyances of Estates and most Men think these Conveyances not sufficient unless made by such able Men as they VI. Counsellours at Law have great respect amongst Men especially those who do most need them and make use of them VII A Counsellour at Law puts an end to Controversies by Non-suiting or Overthrowing the Party which is on the Adversaries side VIII A Counsellor at Law makes Contracts in great and weighty Cases between Parties IX A Counsellor at Law discovers Flaws in Evidences to undeceive the over-credulous X. A Counsellor at Law is of general use to Men since their tempers have been corrupted their manners vitiated and a necessity of multiplying Laws to correct them c. XI A Counsellour at Law is a Pleader of Causes which is none of the least part of his work Parallel I. THe Lord Jesus is of an high and sublime Extraction well descended according to the Flesh of the Blood Royal of the Lineage and Stock of David the King of Israel and in respect of his Diviniâ—â—y the eternal Son of God Possessor of Heaven and Earth He is Lord of the Angels and King of Saints and
Nations and also King of all the Kings of the Earth be that comes from above is above all The second Man is the Lord from Heaven the only begotten of the Father full of Grace and Truth having the advantage of the greatest Honour and highest Education being by the Father brought up with him and daily his Delight II. Jesus Christ is qualified and fitted every ways with heavenly Learning for the highest Undertaking of this kind whatsoever having been with God and also is God knows every thing that is done in Heaven and Earth knows the tempers and manners of all People He hath Rules of Judgment above others he hath received the Gift of Oratory from the greatest Master of Tongues and Languages in the World The Son doth whatsoever he seeth the Father do The Lord God hath given him the Tongue of the Learned c. so that he can understand without an Interpreter and speak without humane Assistance III. Jesus Christ is a Man of worth most fit to be Counsellor in the high Court above and that in these four following respects 1. In respect his great Wisdom 2. The Knowledg of all Laws and Customs amongst Men. 3. Of his long Standing and Experience 4. As he is united to the Ancient of Days who is the Center of all Perfection IV. The Lord Jesus was a Man of a great and noble Spirit not busied about low and inferior things of a mean Consideration but about Matters of the most weighty moment to establish Principalities and Thrones in Heaven to reform Nations and Kingdoms to reclaim the whole World and bring Heaven and Earth into an amicable Correspondence That he might gather together in one all things in himself whether they be things in Heaven or things on Earth Eph. 1.10 V. Christ the great Counsellor was elected and chosen by God himself to act in this high Sphere and Capacity called The Man of his Right-hand His Elect in whom his Soul delighteth One chosen out of the People VI. Jesus Christ was admitted into the hight Court of Heaven took his place there at the Right-hand of the Majesty on high in the presence and view of all the Angels and the seven Spirits that are before the Throne He is entred into Heaven and is set down at the Right-hand of God VII Christ that great and wise Counsellor is made acquainted with the great and wise Purposes of the great and wise King of Heaven and Earth nothing is hid from him as God without him there was nothing created or done No Man hath seen God at any time save the only begotten that is in the bosome of the Father he hath declared him He brought Life and Immortality to light through the Gospel VIII The Lord Jesus is God's Familiar and Companion Awake O Sword against my Shepherd and the Man that is my Fellow Who being in the form of God thought it no Robbery to be equal with God Phil. 2.6 IX The Lord Christ is of the highest Rank not of Men only but is indeed exalted above all his Fellows whether Men or Angels hath no Superior as Mediator but the Father The Head of every Man is Christ. He is the Head of all Principalities and Powers The Father is greater than I. The Head of Christ is God X. Jesus Christ is concern'd in the agitating of the greatest Affairs of Heaven and Earth such as immediately concern God himself and the good of all his People the Proclamations and Tenders of Grace Peace and Pardon come through his Hands He hath the Approbation of all Ministers that are imployed in the Business of the great King either in Matters Civil Military or Ecclesiastical viz. Kings Princes Rulers Deputies Judges Generals of Armies Apostles Bishops Embassadors and the like All suiters to God for Favour whether Ministers or People for the Soul or the Body their Petitions come to the hands of Christ. By him we have access to the Father of him all receive even Grace for Grace Joh. 1.16 XI Christ is the Delight of the Father and as a wise worthy and good Counsellor he is a Glory to Heaven it self and Heaven is the more longed for for his sake This is generally acknowledged by all that have the Knowledg of him or Interest in him So much may suffice concerning Christ as compared to a Counsellor of State I shall now speak concerning him under the other acceptation of the Word viz. Counsellor at Law c. I. The Lord Jesus Christ is a publick Officer belonging to Heaven the highest Court of Judicature I am not of this World glorify me with the same Glory that I was glorified before the World was c. II. The Lord Jesus gives the best Advice and Councel and most worthily deserves the title of a Counsellor I will bless the Lord who hath given me Councel Go thy way sin no more lest a worse thing come upon thee I counsel thee to buy of me Gold tryed in the Fire and white Raiment that thou mayest be cloathed c. III. Jesus Christ makes known the Law of God to those that are ignorant and unlearned he illustrates all the parts of it and sheweth to what degree it extends c. He also shews what are the Priviledges of keeping it and what are the Damages of breaking it For if you forgive Men their Trespasses your heavenly Father will forgive you c. IV. Christ resolves doubtful Cases that other Men cannot in that he saith Son be of good chear Daughter be of good chear thy Sins are forgiven thee c. V. The Lord Jesus makes over the heavenly Mansions to Men and no Man can have a good Title to this Heavenly Inheritance unless Christ makes the Conveyance As the Father hath Life in himself so hath he given the Son to have Life in himself and hath power to give Eternal Life to as many as are given unto him VI. Jesus Christ hath great respect amongst Men the Turks own him for a great Prophet the Papists for the Son of God but his own Disciples that see an Excellency in him and an absolute necessity of him make use of him own him to be their Saviour Yea and doubtless I count all things but loss for the Excellency of Jesus Christ my Lord c. Phil. 3.8 He is the Chiefest among ten thousand Cant. 5.10 VII The Lord Jesus puts an end to Controversies by Non-suiting or Overthrowing the Devil and all other Adversaries of the Soul in their own Plea I have prayed for thee that thy Faith fail not My Grace is sufficient for thee c. And the Dragon and his Angels were thrown out of Heaven c. To this end was the Son of God manifested that he might destroy the works of the Devil VIII So Christ makes Contracts between the great God and his People in that weighty Case that concerns their Salvation and mediates and
seals the Covenant between them for which cause he is called The Mediator of the New Covenant Heb. 12.24 See Mediator IX Christ hath discovered Flaws in Evidences to undeceive those that have been mistaken about their Right to the Heavenly Inheritance Thou sayest I am rich and increased in goods and have need of nothing and knowest not that thou art wretched and poor and blind and miserable and naked Rev. 3.17 Except a man be born again he cannot see the Kingdom of God John 3.3 X. So Christ is of general use to Men since the nature of Mortals hath been so generally corrupted by the Fall by which means there is a necessity of him not only as a Priest to offer Sacrifice for us but also as a Prophet or Counsellour to expound the obligations to Holiness and the spirituality of the Laws of God to us for want of which many go on in their Errors till they forfeit all Priviledges fall under the strokes and penalties of the Law and become miserable for ever through ignorance unbelief and disobedience XI Jesus Christ is a Pleader of Causes which is none of the least part of his work for which see Advocate opened There are many Disparities Christ excels all other Counsellors in many respects See Advocate Inferences 1. SInners may learn from hence whither to go in all doubtful Cases for Counsel in all Cases relating to their spiritual condition 2. If thou dost not know the way to Heaven go to Christ by Prayer and take the directions of his Word 3. If thou dost not know how matters stand between God and thy Soul go to Christ read his Word that will inform thee whether thy Condition be good or bâ—â—d if any Sin is lodged in thee or be loved and spared by thee He tells thee thou wilt miscary for ever 4. If thou refusest to take his Counsel but rather followest the Counsel of thine own Heart or the Counsel of wicked Relations Neighbours or great Ones of the Earth who labour to draw thy Heart from God and from following the Counsel of Christ thou art undone 5. Take heed when thou knowest what Christ's Counsel is thou dost not reject it like the Pharisees who refused to be baptized with the Baptism of John 6. Happy are all such who take the Counsel of Christ. Christ gives Soul-Counsel wise Counsel right Counsel early Counsel needful Counsel chief Counsel safe Counsel Counsel that will inrich the Souls of Men Counsel that will make them good great and renown'd and happy for ever say then with David Thou shall guide me by thy Counsel and afterwards receive me to Glory Psal. 73.24 The Compassion of Christ to Sinners under the Similitude of a Hen. Mat. 23.37 How often would I have gathered thy Children together as a Hen gathereth her Chickens under her Wings and ye would not THE Lord Jesus shews by these words his great Compassion and Affection to the Jews who refused the offers of his Love and infinite Favour Three things are considerable in the Text. 1. Christ's Grace and good Intention to them How often would I have gathered thy Children together c. 2. The way or manner which he took in order to the accomplishing of his gracious Design and Purpose touching them as a Hen gathereth her Chickens under her Wings 3. The Jews Obstinacy Ye would not The Lord condescends very low in making this Simile of a Hen the nature and property of which Creature take as follows so far as it will hold Parallel to the Case in hand Simile I. NVllum enim Animal circa pullos suos tanta Compassione movetur c. Saith Bernard There is no Creature that is moved with so much Compassion towards her young ones as the Hen. II. The Hen is observed to fly in the very face of such ravenous Birds as strive to destroy her Chickens she strives to save and defend them with all her might tho with the utmost hazard of her life III. Such is the Hens care of and affection towards her Chickens that she for their sakes is made weak in all her members and brought to extream faintness Hoc genus animantis magnum affectum in filios habet ita ut eorum infirmitate affecta c. saith Austin this Creature shews great affection towards her young ones that being affected with their weakness she also is made weak IV. The Hen clocks often and with a mournful voice as it were calls her Chickens to her when she perceives they are in danger by the Kite or any other enemy to be destroyed V. The Hen stands ready prepared to receive her Chickens under her Wings to defend them against all Violence that may happen to them VI. The Hen is very desirous to gather all her Chickens together and cover them with her Wings she would not have one of them wanting VII The Hen gathers her Chickens to her and that they may have Food as well as Nourishment and Shelter she looks about and scratches to get them Meat VIII The Hen succors refreshes and makes lively such Chickens that are weak and hang down their Wings and can scarce go she soon recovers them when she gets them under her Wings IX The Hen 't is observed if she finds any Crumbs Corn or any other good thing she gives it to her Chickens though she wants it her self she spares out of her own Mouth and puts it into theirs Parallel I. THe Lord Jesus was moved with the greatest Compassion imaginable towards the poor Jews and Jerusalem which he was first sent to and came to seek and to save This is signified abundantly by that wonderful Passion that seized upon his Spirit when he came near the City and by his Expressions in the Text c. 't is said he wept over it c. and cryed out with a mournful Voice O Jerusalem Jerusalem c. II. The Lord Jesus Christ to save and defend the Off-spring of Israel and the poor Sinners of the Gentiles did not refuse to encounter with the greatest of their Enemies He resisted the Devil who sought to make a prey of them c. No Enemy that strove to devour us but Christ endeavoured to defend us from him III. Christ that he might save poor perishing Sinners by taking Man's nature upon him was made weak in the same sence as 't is said he became poor such was the greatness of his Love and Affection towards us that he bare our sickness and carried our sorrows To what extremity of faintness was he brought when he sweat as it were great drops of Blood and when the ponderous Cross was laid upon him as they led him to Golgotha 't is said he fainted He was touched with the feeling of our infirmities being made like to us in all things sin only excepted IV. Christ calls to poor helpless and impenitent Sinners very often with a mournfull Voice and Tears in his Eyes O that that hadst known in this thy
day the things thou belong to thy peace but now they are hid from thine eyes O Jerusalem Jerusalem Why what 's the matter An Enemy is at hand Ruine is at the door Why will you die O House of Israel Now 't is to England yea to London O that they would once hear Christ's Calls before it is too late and the things that concern their peace be hid from their eyes c. V. The Lord Jesus stands with his Arms and Heart open ready to receive all true penitent Sinners that come unto him I have spread out my Hands all the day long c. Come unto me all ye that labour and are heavy laden and I will give you Rest c. VI. The Lord Jesus hath such Bowels of Pity and Compassion to sinful Mankind that he would have none of them perish But come to the Knowledg of the Truth and be saved How desirous is he to get them all under his Wings of Grace and Protection Turn ye turn ye why will ye dy O House of Israel turn and live saith the Lord How often would I have gathered thy Children together c. VII The Lord Jesus calls to Sinners that they may have the Bread of Life Ho every every one that thirsteth come ye to the Waters c. Eat ye that which is good yea the Bread that never perisheth Christ gives Bread that never perisheth VIII All sin-sick and diseased Souls that are weak and hang down their Heads or their Wings and go drooping all the day as it were half dead no sooner are they got under the Wings of Christ but he graciously succors and refreshes them making them brisk and very lively IX Christ out of his infinite Bowels to his People finding no other Meat was so good and excellent for them gave them Food from Heaven even his own Body My Flesh is Meat indeed c. Simile I. THe Hen cannot save and defend her Chickens under her Wings when she hath gathered them to her being a poor weak inconsiderable Creature II. The Hen when her Chickens are grown up cares not for them she will 't is noted rather strike at them and beat them from her III. The Hen loses often-times her Chickens the Kite gets them away from her and makes a Prey of them IV. A Hen soon forgets her Chickens which she hath bred and brought up Disparity I. THe Lord Christ is strong and able to save hide and defend all his People that come to him under his Wings being the most High Omnipotent Eternal Jehovah The Father and I am one He thought it no Robbery to be equal with God II. Our Blessed Saviour will never cease to take care of and provide for his poor Children his Eye is as well upon the oldest and strongest Christians as upon the weakest and youngest Cast all your Care upon him for he careth for you c. III. The Lord Jesus Christ cannot will not lose one of them that the Father hath given him those that thou hast given me I have lost none but the Son of Perdition c. I give them Eternal Life and they shall never perish c. IV. Christ never can nor will forget his Saints Can a Woman forget her Sucking Child that she should not have Compassion on the Son of her Womb yea she may but I will not forget thee Inferences I. WHat great Encouragement doth this Similitude afford to all yea to the vilest of Sinners O what Compassion is there in Christ's Heart towards you how willing is he to gather you to himself II. It also informs us of that great Blindness and horrid Obstinacy which is in the hearts of wicked Men How often would I have gathered Israel and they would not be gathered I would but ye would not How dare Sinners then to charge their eternal Overthrow Perishing and Ruine upon the Lord Jesus Christ Know O Sinner thy destruction is of thy self III. It also truly informs us that all Safety and Salvation is in the Lord Jesus Christ. Under his Wings we must get if we would be secure from the Enemy of our Souls and be delivered from eternal danger Vnto Him shall the gathering of the People be IV. Of what amazing nature was the great Condescension of the Blessed JESUS who made himself of no Reputation became weak poor and sensible of our Infirmities touching the Flesh that we might be strong rich and partake of his Perfections and Glorious Fulness V. Here is also very much Comfort to all true Believers whoever they be that are gathered by the Word and Spirit unto Christ He will succour guide revive and defend them for ever He infinitely out-doth the Hen his Bowels exceed the Bowels of the tenderest Mother to her sucking Child He is strong enough also as well as tender not only willing but able Fear not Satan he hath swallowed up Death in Victory The Kite hath as one observes as it were an aking tooth at the Chickens fain would he make a prey of them so would the Devil of Believers Christ knows how to preserve them by gathering them all under his Wings Soul fear not if thou art under the Protection of the Lord Jesus Christ thou art in safety from all temporal and spiritual dangers VI. If Christ be so tender and compassionate unto Sinners and seeks to gather them unto him who will pity them if they perish at last and are damned when all is from their own vile stubborn and wilfull Obstinacy VII If the Lord Jesus Christ be so tender of and kind to his Saints which he hath gathered to himself and sheltered under his Wings Then let this Doctrine teach Christians in an especial manner to be kind one to another and tender one of another and to do their utmost endeavour to defend one another in this evil day from the common Enemy both of Body and Soul VIII This may serve for seasonable Reproof to all those who profess the Name of our Lord Jesus Christ and hope for Preservation by him and Shelter under his Wings yet instead of endeavouring to the utmost to help one another revile backbite and persecute one another for small and circumstantial Differences in Profession and thereby give the common Enemy Advantage upon them both A divided House cannot stand Christ the Captain of our Salvation Heb. 2.10 To make the Captain of our Salvation perfect through Sufferings THis is a military Term the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Captain being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to lead and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also a Captain derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Beginning Chief or Government denoting in a borrowed sense from Military Commanders the Rule Dominion and Principality of Christ over all and that he leads his Spirtual Militia safe through all Perils in their Christian Warfare Being to enter upon a Military Subject and
for fit for his own Use and Eternal Life This way he makes us meet to be Partakers of the Inheritance of the Saints in Light Col. 1.12 As Heaven is prepared for us so Christ is preparing us for Heaven VIII This may support and comfort us under Affliction for tho no Chastening seems joyous at present but grievous yet nevertheless afterwards it yieldeth the peaceable Fruit of Righteousness unto them that are exercised thereby Christ compared to an Eagle Exod. 19.4 Ye have seen what I did unto the Egyptians and how I bore you on Eagles Wings and brought you unto my self Deut. 32.11 12. As an Eagle stirreth up her Nest fluttereth over her Young spreadeth her Wings looketh to them beareth them on her Wings so the Lord did lead him c. Rev. 12.14 And to the Woman were given two Wings of a great Eagle that she might flie into the Wilderness c. SOme say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila an Eagle is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be carried violently Others from an intensive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Year because it is lively from whence came the Proverb Vivacior Aquilâ livelier than an Eagle Others say That the Latin Aquila is derived ab aquilo colore from its dun colour For its swiftness and seldom returning Job says chap. 9.26 My days pass away as the Eagle c. that is swiftly and never to return Because of its velocity and forcible flight it denotes the quick invasion of an Enemy Jer. 48.40 49.22 Hos. 8.1 Micha 1.16 which describes the greatness of the Calamity Exod. 19.4 I have born you on Eagles Wings that is the Lord hath lovingly supported and cherished you as Eagles do their young who bear them safe over craggy and dangerous places See Jer. 4.13 Lam. 4.19 It 's said Psal. 103.5 Thy youth is renewed like the Eagles that is he hath strengthned thee so as to go through all Difficulties c. Galatinus saith that the Messiah is called an Eagle Prov. 30.19 c. But in the Texts alledged viz. Deut. 32.12 Exod. 19.4 c. the Lord is compared to an Eagle with respect to the Protection and Safety of his People the Swiftness of his Deliverances and his tender Care and Affection to them The great Eagle Annotators tell us signifieth the Lord Jesus and it seems to be an Allusion to that Flight of the Church from Egypt to Canaan which she undertook not by her own Counsel but by the Lord's Command and performed not by her own Strength but by the Lord's As the Church of Israel fled from the Dragon Pharaoh as he is called Ezek. 29.3 So the Christian Church fled from the Serpent or Dragon here with two Wings of a great Eagle Now tho I deny not but these Scriptures refer to God the Father yet may they as safely and in the Judgment of some more properly refer to the Lord Jesus Christ. Stephen speaking of Christ saith This was he that was with the Fathers in the Wilderness which spake to them in Mount Sinai c. Simile I. THe Eagle is a Royal Bird the Princess or Queen of all the Birds of the Air. II. The Eagle is a very strong Fowl Naturalists speak much of the Eagle in this respect Eagles carry the Prize saith Pliny both for Honour and Strength III. The Eagle mounts up exceeding high out of the reach or sight of Men. IV. The Eagle hath a very piercing Eye when she is on high can see down to the Earth nay behold the small Fish in the Sea V. The Eagle is a mighty swift Creature My Days are swifter than an Eagle She is swift in pursuit of her Prey VI. The Eagle Historians tell us fights with Dragons and Serpents and overcomes them VII The Eagle hath strong and long Wings which she easily spreads forth for the succor and help of her young VIII The Eagle bears and carries her young upon her Wings she spreads abroad her Wings takes them beareth them upon her Wings IX The Eagle hides her Young in high and mighty Rocks where her Nest is even in the same ragged place of inaccessible Rocks X. The Eagles Voice Naturalists tell us is so terrible that when he is angry he makes all living Creatures to be afraid Dracones audito etangore Aquilarum fugerunt in speluncas The Dragons when they hear the angry Voice of the Eagles flie into the Dens to hide themselves XI The Eagles way in the Air cannot be known XII Historians say the Eagle can look on the Sun in its brightest Splendor without being dazled She tries her young Ones the same way to see whether they be her true Off-spring for if they cannot behold the Sun but wink or their Eyes water they turn them out of their Nest and disown them as Degenerates or Bastards XIII The Eagle trains up her Young to be like her self and to mount up as she mounts XIV The Eagle is very careful and tender of her Young XV. Naturalists tell us the Eagle gives her Young Ones of her own Blood when she cannot get other Blood for them to drink XVI The Eagle is very long-liv'd The Greeks express her by a word signifying Longevity And some give the Reason not only from the excellent Temperament of her Body but because she lives in such a pure Air free from all evil Vapours and noisom Smells Parallel I. JEsus Christ is the Prince of the Kings of the Earth King of Kings and Lord of Lords As the Eagle among Birds so Christ both amongst Men and Angels hath the preheminence II. The Lord Jesus Christ is called the Mighty God I have laid help on one that is mighty For Strength he is compared to a Lion What is all human and natural Power to the Strength and Power of Jesus Christ III. The Lord Jesus after his Resurrection mounted up exceeding high into the highest Heavens far out of the sight of Man's natural Eye where he cannot be reached by wicked Men or Devils IV. Jesus Christ hath a wonderful piercing Eye seeth not only from the highest Clouds whither the Eagle mounts but from the highest Heaven can look into the Secrets of every Man's Heart even into the Hell of wicked Mens diabolical Counsels and can throughly see their bloody Purposes and Contrivances altho they dig never so deep yet they cannot hide themselves from his Omniscience for he sees what they are doing V. The Lord Jesus is swift when he comes to fight against the Enemies of his Church he is swift in the executing of his Judgments swift to deliver and help his People See Metaph. Sun Hart c. VI. Jesus Christ the spiritual Eagle fought with that great red Dragon the Devil and hath bruised the head of the Dragon VII The Lord Jesus hath strong Love enlarged and great
in Summer they preserve and defend from parching Heat every Blast would pinch us were it not for our Garments every Thorn would scratch us every Blow would bruise us Robinson VI. Garments are prepared and made fit for the Person that is to wear them or otherwise they are not comely VII When a Person puts on a Wedding-Garment all other Garments are laid aside as invaluable and unseemly for a Bride to have on VIII A Wedding-Garment is usually very rich if provided for a Person of Honour a Princess or some great Heiress IX A rich and glorious Wedding-Garment is put on as a sign of Joy and a good Day X. Those who were invited to a Marriage amongst the Jews as History tells us if they had not on a Wedding-Garment they were not entertained nor suffered to be amongst the Guests but were if observed turned out of the Wedding-Chamber XI The Bride that is gloriously cloathed and adorned in her Marriage-Robes is delighted in and rejoyced over by the Bridegroom Parallel I. THe necessity of Christ and his Righteousness came in by original Depravity Man in Innocency had no need of a Saviour was perfect and wanted nothing II. Christ is the Souls Spiritual Cover 1. He hides all our natural Filthiness 2. He hides and covers all our actual Sins and Pollutions 3. He covers all the Spots of our Holy Duties The Cherubims under the Law covered the Mercy-Seat the Mercy-Seat covered the Ark where the two Tables of the Decalogue lay this Mercy-Seat did typify Christ. Jesus Christ covers all the Sins which Believers commit against the Law of God He delivers us from the Curse and Accusation thereof Hence 't is said God beheld no Iniquity in Jacob he doth not see it to impute it because it is hid under the covering Mercy-Seat Jesus Christ. III. All our Righteousness is as filthy Raggs and in another place compared to a menstruous Cloth our best Services are grievously defiled and polluted with Sin But Christ is a glorious Robe his Righteousness is of inestimable Value glorious Apparel which by Faith all true Believers are cloathed with IV. Christ's Righteousness put on the Soul by Faith is the most beautiful Ornament that ever Mortals were adorned with this makes Men and Women amiable and very comely in the Eyes of God and Holy Angels V. The Lord Jesus cloathing us with his Righteousness defends us 1. From Sin Sin hath not Power and Dominion over us it cannot bear sway nor hurt the Soul because Christ hath condemned it in the Flesh. 'T is a vanquish'd wounded and crucified Enemy 2. Christ defends us from the smarting Pricks and Checks of Conscience when for want of Light a Believer is accused and condemned and is driven almost into despair Christ's Righteousness is a glorious Garment to guard and keep off Conscience from mauling breaking and bruising of him in pieces through Christ Saints obtain Deliverance Come to me all ye that labour and are heavy laden and I will give you rest to your Souls My Grace is sufficient for thee 3. Christ defends us from the fiery Darts and cruel Assaults of Satan This roaring Lion would tear us in pieces if this impenetrable Garment were not between his Teeth and our Souls His fiery Darts would stick to the very Heart did not this Garment blunt and dead them Notwithstanding all the Malice and Rage of the Devil he cannot destroy us because we are cloathed with Christ's Righteousness and have the Lord Jesus to be a Cover for us 4. Christ defends us from eternal Wrath. God is to all that are naked to all that have not Christ on for Cloathing a scorching and consuming Fire the hottest Flames cannot touch the Body till they have burn'd the Garments but Wrath cannot seize any more upon Christ he hath overcome it and quenched its Burning he hath lain under it once for all and therefore it cannot seize on a Believer who is circled about with Christ and with his Righteousness as with a Garment The Fire cannot burn the Man whilst the Screen is between him and the Flame Jesus Christ is a Believer's Screen which stands continually between him and the devouring Flame of God's Anger Robinson VI. Christ's Righteousness prepared for Believers is made fit for the Soul it answers to the Law and Justice of God it every way suits accommodating every Part leaving none uncomely nor uncloathed in the sight of God VII When a Soul puts on Christ's Righteousness by Faith it lays aside its own Raggs having no Confidence in the Flesh if a Man is not stript of all Hopes Trust and Reliance in respect of his own Righteousness he will not seek for another neither can he put Christ on for Christ is the only Garment for such who are naked and see an absolute necessity of that which is by Faith in order to their being accepted in the Eyes of the Bridegroom VIII Christ's Righteousness is a very rich and glorious Robe curiously wrought the Person for whom it is provided being nobly descended born from above and espoused to the Prince of Heaven and Earth I cloathed thee with Embroidered Work and covered thee with Silk I decked thee with Gold and thy Raâ—â—ment was of fine Linen The Kings Daughters were among the Honourable Women Psal. 45.9 13. Vpon thy Right-hand did stand the Queen in Gold of Ophir IX The Righteousness of Christ put on by Faith signifies Joy and a good Day the Soul that is cloathed with this Robe of Righteousness that Beautiful Garment of Salvation hath infinite cause of Joy and Gladness hence saith the Apostle as sorrowful yet always rejoycing Rejoyce in the Lord always and again I say rejoyce Phil. 4.4 X. Those that have not the Spiritual Wedding-Garment in the day when our Bridegroom comes shall not be entertained amongst Christ's Guests but shall be put out of the Wedding-Chamber and turned into Eternal Darkness And when the King came in to see the Guests he saw there a Man that had not on a Wedding-Garment And he said unto him Friend how camest thou in hither not having on a Wedding-Garment And he was speechless Then said the King to his Servants Bind him hand and foot and take him away and cast him into utter Darkness there shall be weeping and wailing and gnashing of Teeth Mat. 22.11 12 c. XI That Soul that hath this Wedding-Garment on that is cloathed and adorned with Christ's Righteousness that is justified and accepted by Faith the Lord Jesus takes great delight in As a Young-Man who marrieth a Virgin c. And as a Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee Isa. 62.5 METAPHOR I. A Garment can cover but one at once it can't cloath several Persons II. Every material Garment will not serve to cover every part of the Body that which is proper for the Head will not cover the Loins and that which fits the
the World besides And thou Lord in the beginning didst lay the Foundations of the Earth and the Heavens are the Work of thy Hands II. Jesus Christ thought it no Robbery to be equal with God And he is not only the bright and Morning-Star but also the Sun of Righteousness see Sun the brightness of his Father's Glory and the express Image of his Person and he upholds all things by the Word of his Power III. Jesus Christ gives internal light which illuminates the Minds and Souls of all Believers This is the true Light who is not only the Light of the World but delivereth also all those that truly follow him out of darkness and bestoweth on them the Light of Life IV. Jesus Christ giveth light continually and can never lose his Glory because a greater Light than he cannot arise The night and the day are alike to him The Light shined in Darkness and the Darkness comprehended it not He is the Lord that is an everlasting Light V. Jesus Christ gives Light to the visible and celestial too to this World and to the World to come or heavenly Jerusalem which City hath no need of Sun or Moon to shine in it but the Lord God and the Lamb is the Light thereof Ye are come to Mount Zion to God the Judg of all and to Jesus the Mediator VI. Jesus shall never fall from Heaven nor be dissolved but abide and continue when the Heavens shall be no more And thou Lord hast laid the Foundations of the Earth and the Heavens are the Work of thine own Hands they shall wax old as doth a Garment and as a Vesture shalt thou shalt fold them up and they shall be changed but thou art the same and thy Years fail not Jesus Christ the same yesterday to day and for ever Inferences I. WHat great Love doth God bear and what Care doth he take of Believers in placing such a Star as Jesus Christ is to be a Light unto them to direct them how to steer their Course in the darkest time so as to miss all dangerous Rocks and Sands and to arrive in safety at the desired and longed-for Haven II. How safe are they that do always steer their Course by his Light and follow his Conduct they shall not be at a loss in their Journeys or Voiages nor suffer Shipwrak by Rocks Sands or Storms but shall have the Light of Life shall never perish Believe in the Lord Jesus and thou shalt be saved III. This may shew also the certainty of their perishing in the Dark and in the Deep that continue their Course to the end of their Voiage without the Light and Guidance of this Bright and Morning Star This is the Condemnation that Light is come into the World and Men love Darkness rather than Light because their Deeds are evil VI. Hence all true Christians that have experimentally enjoyed Inlightnings Refreshings and Conduct by Jesus Christ as the Bright and Morning Star may be stirred up and perswaded yet more and more to look unto Jesus who is not only the Author and Finisher of their Faith but causeth his Glorious Light to shine upon their Path by reason whereof the nearer they approach to the end of their joyful Journey or Race the more and more will the Light shine unto the perfect day Take you heed therefore to that more sure word of Prophecy as unto a Light that shineth in a dark place until the Day dawn and the Day-Star arise in your Hearts V. Lastly If Christ be the Bright and Morning Star then let us look and wait for the Day which he is the fore-runner of seeing the Morning Star hath appeared and is up be sure the Day is at hand and a glorious Day it will be to them who are ready and prepared for it The Coming of Christ compared to the Coming of a Thief in the Night 1 Thess. 5.2 But you your selves know perfectly that the Day of the Lord so cometh as a Thief in the Night THere are various Opinions concerning the Day of the Lord or the Coming of Christ spoken of Mat. 24. Luke 21. 2 Pet. 3.9 10. and in this Text. But if the Scope of the Text be but carefully considered it will clearly appear that the Coming of Christ here spoken of is his Coming at the last Day to Judgment when the Dead shall be raised Read the latter part of the fourth Chapter c. Why the Day of the Lord is compared to the Coming of a Thief in the Night will appear by the following Parallel Simile I. THe coming of a Thief in the Night is with a design to circumvent an unwatchful House and to take his Prey II. A Thief comes provided for his purpose with a resolution to fight and Instruments to make way to his Design Keys to unlock Doors Bars to break them open or the like III. A Thief comes at a Time when all is still and People are least thoughtful of Danger but are careless at ease even asleep upon their Beds thinking themselves secure till they are invaded and their Goods taken away IV. The coming of a Thief into a House puts the careless Family into a great Fright when they see themselves surprized and cannot tell how to help it V. The approach of a Thief in the Night makes the poor amazed Family to forget all their former Pleasures and Enjoyments and expect no more than their Lives for a Prey and glad would they be of them too VI. At the coming of a Thief in the Night Execution is oftentimes done to the Ruin of the People where he comes Parallel I. THe Coming of Christ or Day of the Lord will be with design to circumvent the careless Professors who sleep in a sinful secure State as if there was no God to fear no Jesus Christ to look for no Heaven to be sought no Hell to be avoided to such he will come and seize them for his Prey to cut them asunder and appoint them their Portion with Vnbelievers and Reprobates II. Even so will the Lord Jesus Christ at his second coming be provided for his purpose with Fire and Sword to accomplish his Design which is to make a Desolation in the Earth For by Fire and Sword shall the Lord plead with all Flesh and the slain of the Lord shall be many He shall be revealed from Heaven with his mighty Angels in Flames of Fire c. III. The Day of the Lord will come when all is still and the World least thoughtful of Danger but are careless eating and drinking and marrying and sleeping till the Heavens rend asunder the Archangel utter his Voice and the Judg himself come upon them But as the Days of Noah were so shall the coming of the Son of Man be IV. The Day of the Lord will in like manner put the sleepy Generation that shall then be into a great and dismal Fright when
they see themselves on a sudden surprized but know no way of Escape Men startled Women quaking Beasts crying but none to help them Then they will say to the Rocks and Mountains Fall on us and hide us from the Face of him that sitteth on the Throne and from the Wrath of the Lamb for the great Day of his Wrath is come and who shall be able to stand V. The coming of the Day of the Lord will make the World much amazed and forget all their former Pleaurses and Enjoyments as if they had never been and would gladly accept of their Lives for a Prey or to be extinguish'd or cease to be but alas 't is in vain nothing but Hell and eternal Burnings remain for them where they shall be always dying yet never dead VI. By the coming of the Day of the Lord there will be such Execution done as will be to the utter Ruin and Un-doing of wicked Men who shall be stripp'd of all they have formerly set their Hearts upon and would now give the whole World were it in their possession for so much Grace as would help them to Heaven and save them from the dreadful Judgment Simile I. A Thief comes with a wicked Intent to gratify his wicked Will unrighteously II. A Thief 's coming may be prevented III. The coming of a Thief is but to a few and the Dammage he does is but to a few Families Disparity I. THe Lord cometh with a good intent to fulfill his Father's Will to save his People from all their Troubles and to render Justice to God's Enemies II. But the coming of the Day of the Lord cannot be prevented The Day of the Lord will come in which c. III. The coming of the Day of the Lord and the dismal Effects of it will be to all the Wicked The Lord cometh with Ten Thousand of his Saints to execute Judgment upon all and to convince all that are ungodly c. Inferences 1. REproof 2. Caution 3. Exhortation 1. Reproof to ungodly Men that there should be such a Day to come and notice given of such a thing and they so heedless and careless about it 2. Caution to the Godly to take heed and carefully mind the Counsel of Christ and Warnings of his Servants unto such a due Watchfulness as may prevent the Danger of being found sleeping and so the Day come upon them at unawares 3. Exhortation to all both good and bad to make ready for only they that shall be found ready will go in with him into the Marriage-Chamber the Door will be shut against all others whether Professors or Prophane Be ye therefore ready for at an Hour you think not of the Son of Man cometh Christ the Judg of All. Acts 10.42 And be commanded us to preach unto the People and to testify that it was He which was ordained of God to be the Judg of Quick and Dead THe Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judg is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judg which word has various Significations And tho the word Judg is not brought here as a Metaphor Christ being really and properly a Judg yet it being a Phrase alluding to earthly Judges we shall for Edification sake run the Parallel wherein are amply set forth the Qualifications and Properties as well as the Authority of a temporal Judg with the correspondent Analogy and Disparity when applied to Christ the Judg of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Living and the Dead METAPHOR I. A Judg necessarily supposes a People under a Law to be judged by for there can be no Action where there is no Object nor any Exercise of Power or Judicial Proceeding without a Subject II. A Judg is or ought to be a Person fit for the Place and Office whereto he is called 1. A Judg ought to be a Man of great Wisdom and Prudence 2. A Judg is a Man of Knowledg 't is necessary that he should be well acquainted with all the Laws of his Sovereign 3. A Judg is or ought to be a Man of Goodness not subject to Anger Malice or Revenge and it is very requisite it should be so otherwise great Dammage might ensue upon the ill disposition of the Judg. 4. A Judg is or ought to be a Man of Justice and Impartiality that will not respect Persons in Judgment take Bribes or know the Faces of any tho never so great among Men. Aaron was not to know his Father nor Mother in Judgment 5. A good and upright Judg is a Man of Courage and Boldness will not say to the Wicked Thou art righteous nor excuse the Faults of great Men through fear III. The Place and Work of a Judg is grounded upon good Reason 1. The Honour of the Sovereign 2. The Reasonableness of Sovereignty or Authority 3. The Justness of the Laws 4. In respect of the Subject IV. A Judg is appointed to his Place and Office he acts not of himself but by Commission V. A Judg hath his set Time or Days limited wherein to keep a general Sessions or hold a solemn Assize for the Honour of his Sovereign Lord the King VI. A Judg when he hath received his Commission and the set Day is come hath power to summon all Parties concerned and order all Offenders to appear before him in Judgment VII A Judg after this great Appearance upon his Summons enters upon his Work which consists chiefly in three great Points 1. To open the Law 2. To examine Witnesses 3. To arraign the Offenders VIII A Judg charges Matter of Fact in Judgment and proceeds to clear Proof and Evidence by a sufficient Number of proper Witnesses touching the same IX A Judg by this Order and Method of Proceeding keeps up the Honour of the Law which he makes his Rule in all his Acts of Judgment X. A Judg is very terrible upon the Seat of Judgment in three respects 1. He is cloathed with Majesty 2. He hath very great Attendants as the Sheriffs Justices of the Peace and the Gentry of the County about him 3. He passeth a solemn and fatal Sentence upon guilty Criminals XI A Judg hath the Command of Officers to see Sentence executed and pronounced as Sheriffs deputy Sheriffs with Keepers of Prisons and the like Parallel I. CHrist being called a Judg doth clearly hold forth that there are a People to be judged by him Before him shall be gathered all Nations We must all appear before the Judgment-Seat of Christ. I saw the Dead both small and great stand before God II. Jesus Christ infinitely excells all other Judges in respect of Fitness to this Office or Excellency of Qualifications as will appear by what follows 1. Christ is wise not only far beyond David and Solomon but all the Angels in Heaven the Learned amongst the Jews admired his Wisdom He is called as hath been often hinted the Wisdom of God 2. Jesus Christ fully knows all Divine Laws as
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
want of the Spirit for not coming to these Waters VIII The Spirit of God allays that great Drought that is in Men and Women naturally after perishing things But whosoever that drinketh of the Water that I shall give him shall never thirst c. It greatly satisfies the spiritual Desires of the Soul giving Peace inward Contentment and Joy through believing IX The Spirit and the Blessings thereof are free Ho every one that thirsteth come ye to the Waters Whoever will let him take of the Water of Life freely X. The Spirit quenches the Fire of Lust the Fire of Pride the Fire of Passion which Satan and our own treacherous Hearts are ready at every turn to kindle in us and which would were it not for this sacred Water burn and consume our Souls and bring us to utter Desolation METAPHOR OTher Water many times doth prove prejudicial to the Body when it is received at certain times too freely it surfeits and indangers the Life II. Waters whether taken in the common Acceptation elementary Water or cordial Waters or Spirits prepared by Art are not Waters of Life no Water can beget Life nor give Life to the Dead III. Water may be defiled made muddy and become unwholsome and unfit to drink or wash in Disparity THe Spirit never hurts any who drink thereof though in never so great a heat you may freely take down this Water and not be hurt thereby it surfeits none no danger of drinking to excess here II. The Spirit is called the Spirit of Life and Water of Life and may fitly be so termed 1. Because it begets spiritual Life in all poor dead Sinners 2. Because it maintains Life that which gives Life and Being to us as we are Men or Christians preserves the same Whether it be natural or spiritual 3. Because it makes the Hearts of Christians lively and increases Life in them 4. 'T is called Water of Life because it brings unto everlasting Life The Water that I will give him shall be in him a Well of Water springing up into Everlasting Life III. The Spirit ever remains pure and admits of no Filth 't is impossible to defile this Water or make it unfit for the Souls of Sinners See River Inferences FRom hence we may infer that those who have not received of the Spirit or drank of this sacred Water have no spiritual Life in them If any Man have not the Spirit of Christ he is none of his Those that have not this clean Water sprinkled upon them their Filthiness remains II. What Fools are those Men who refuse to drink of the Water of Life 't is but drinking and live for ever III. Be exhorted to pray earnestly long for and endeavour after a Participation of the Spirit How ready are Men and Women to go to this Well and that Well to drink Water for the help and healing of Bodily Distempers go many Miles dispense with all other Affairs that they may be recovered of external Diseases But how few inquire after the Water of Life or leave all their secular Business for the good and health of their immortal Souls To perswade you to acccept of a word of Counsel take these few Motives You are invited Ho every one that thirsteth come ye to the Waters c. These Waters are free you may have them if you have a Heart and Will in you to them the Well is open and Christ stands with his Arms spread forth to call and embrace you If any Man thirst let him come to me and drink The Holy-Spirit a Witness 1 Joh. 5.6 10. It is the Spirit that beareth Witness because the Spirit is Truth He that believeth on the Son of God hath the Witness within himself Rom. 8.16 The Spirit it self beareth Witness with our Spirit c. Rom. 9.1 My Conscience also beareth me Witness in the Holy Ghost c. A Witness is absolutly necessary for the keeping up of Justice deciding of all Matters of Moment or to the putting an end to Controversies that may arise between Parties and for the confirming and establishment of Truth METAPHOR WItness imports something to be done that is to be attested when it shall be required or when there is need of it II. A good Witness is a just and impartial Person one that will tell only the Truth III. A good and faithful Witness decides Controversies upon Trial the right way IV. One Witness is not sufficient to the deciding of some Differences in some Cases there should be more than one Witness In the mouth of two or three Witnesses shall every Word be established V. A Witness is highly esteemed and his Testimony prized by a Man falsely accused when his Life lies at stake thereby especially when such clear Evidence is given in for the Defendant that tends to the clearing up his Innocency and absolutely to acquit him and to his great Honour set him at liberty notwithstanding those cruel and false Accusations of his Enemy VI. A good Witness many times gives in such clear Proof and Circumstances to the deciding of Controversies and ending Differences that the Matter appears exceeding plain in the sight of all Persons VII A good and faithful Witness brings a Man sometimes off triumphantly that all were ready to conclude was a dead Man VIII A Witness is so necessary to confirm Bonds Contracts and solemn Covenants that they are not look'd upon Authentick and good in Law without Parallel THere is somthing done by Christ for us and in us which it is needful there be a Witness of to confirm and establish both 1. Whatever the Lord Jesus did in the days of his Flesh as the sent one of the Father was born witness to by the Holy Spirit by those mighty Works which were done by the means and power thereof 2. The Lord Jesus hath also done great things in those who do believe the Truth of which the Holy Spirit beareth Witness II. The Holy Spirit is a just and impartial Witness The Spirit beareth Witness because the Spirit is Truth III. So the Holy Spirit decides and ends the great doubt that arises in the Heart about the work of Grace the right way will not speak Peace to him to whom it doth not appertain will not clear the Guilty viz. him that believeth not notwithstanding his seeming Zeal Holiness c. nor condemn the holy and sincere Person notwithstanding the Weaknesses and Infirmities of his Life IV. So in the great case of Interest or no Interest in Jesus Christ or about Faith and Regeneration there must be two or three Witnesses no more is required First The Spirit of God And secondly Our Spirit or the Testimony of our own Conscience The Spirit it self beareth Witness with our Spirits that we are the Children of God V. When the Spirit of God with a Man 's own Conscience gives in Evidence for him touching his Sincerity when accused by Satan and by wicked Men and
held forth in the gospel touching his Deity to be Equal with the Father yet this doth not must not lessen or diminish the Fathers glory all are to honour the Son as they honour the Father but not above the Father nay what can or ever did demonstrate or greaten the honour which is due to God the Father like the honour and adoration ascribed and given to him by the Lord Jesus as Mediator O how did he strain to set out and promote the Glory of God the Father My Doctrine is not mine but the fathers that sent me As the living father sent me and I live by the Father c. My father is Greater than I I Honour my father but ye dishonour me for I have not spoken of my self but the Father which sent me he giveth me commandment what I should say and what I should speak VVherein doth the gospel manifest the Fathers glory The Fathers glory shines forth therein to Admiration in respect of his infinite Grace Love and Rich Bounty to poor perishing men 1. Whatever Relief succour and saving Benefit any sinners do Receive in this world or have the promise of Receiving in the world to come the Gospel wholly ascribes it in the first place to God the Father his Compassion his Bowels and his Love and Bounty is set forth in the gospel to be such to his poor Creatures that no tongue is able to Express it He is great and glorious Alexander is said to give like himself be sure the Father hath hath out done him and Araunah too He gives not to Kings but like a King yea like the King of Kings he is wonderful in grace and rich bounty he is wonderful II. Consider what it is he hath given what he hath parted with for and to poor sinners has he not parted with his Choicest Jewel his best and Choicest treasure God so loved the world that he gave his only begotten son that whosoever believeth in him might not perish but have everlasting life If it had been a Servant his Noah his Abraham his Moses his David his grace and bounty had been great but alas they could not Redeem us none were found worthy to open the Book nor loose the Seals thereof amongst all the Children of men or Saints of God that ever lived Or had it been an Angel one of the glorious Seraphims or Cherubims the favour had been unspeakable considering what we were but to think it was and must be his Son his only begotten Son that lay in his Bosom his dearly and welbeloved Son in whom he was well pleased a Son that never offended a glorious Son the Joy and Delight of his heart III. Consider whether he sent this his dear Son and wherefore 1. He sent him into the World 2. Into a sad World into a strange Country where he was not known 3. He sent him amongst Enemies amongst wicked men such that hated him and his Father 4. Nay amongst Devils 5. He sent him to be Abased he was Vilified Contemned and Spit upon He was despised and rejected of men 6. Nay he sent him to Die to pour forth his Soul to Death to become a Ransom for many he commanded him to lay down his Life IV. Consider for whose sake he sent him to suffer all this 1. Was it for his Friends such that he was beholden to 2. Or was it for some dear Relation 3. Or was it for some worthy or deserving Creature that had Merited such Favour and Grace from him No it was for such that were his Enemies who Deserved nothing but Hell and Eternal Wrath for ever V. And Lastly Consider what was his great and glorious design in all this 1. Which was to make peace God was in Christ Reconciling the world to himself 2. To Espouse and Marry poor Sinners to himself for ever 3. To Convey a gracious and Legal Pardon to them and to wash them from their sins in the blood of his Everlasting Covenant 4. To bestow the blessing of Adoption upon them i. e. to make such his own Children by Favour and Grace who were his Enemies and Children of Wrath by nature 5. To Purchase a Kingdom for them 6. To save them from Eternal wrath and death and to bestow upon them Eternal Life And thus the glorious Mercy of God the Father shines forth in the gospel for these things fully set forth that the Father is gracious And in the next place let me speak a little of his Justice also for his glorious Justice as well as Mercy shines forth in the Gospel First It must be considered that Justice as well as Mercy is in God as his Mercy is Infinite so is his Justice Secondly It must be granted also that Justice was injured by the Fall and Sin of Man and called for Satisfaction which was signified 1. By the Execution of the Sentence pronounced upon the account of Mans Disobedience 2. By turning him out of the Garden 3. By the flaming Sword 4. By the Law upon Mount Sinai 5. By many severe expressions and fearful Threatnings mentioned in the holy Scriptures God is angry with the wicked every day his Soul lothed them he has whet his Sword c. Thirdly In the next place consider Justice must be satisfied or we must be Damned that God will not save in a way of Mercy to the wronging of his Justice Fourthly It behoveth us therefore to know what will satisfie Gods Justice and appease his wrath And indeed nothing less will do this than perfect and compleat Obedience to the Law for the time to come and a plenary compensation for the wrong done in time past Thou must be holy pure without sin in thine own person or have such a Righteousness by Faith imputed to thee What will the sinner now do may be he will say I will cast my self upon the Mercy of God that is thy only way but if thou hast not an eye to the Attonement and Satisfaction made by Christ Jesus thou wilt Perish notwithstanding for he that said he was Gracious Merciful abundant in Goodness and Truth said also he would by no means acquit the Guilty The gospel shews Gods Wrath must be appeased and that it must be appeased by Sacrifices but if we should Sacrifice a 1000 Rams or 10000 Rivers of Oyl nay do as the Gentiles did Sacrifice our Children or cause them to pass through the fire as the Jews did to Moloch and give the fruit of our Body for the Sin of our Soul it will not be accepted And as a Child cannot by being Sacrificed make an attonement for Sin neither can any mans Brother do it for him they that trust in their wealth and boast themselves in the multitude of their Riches none of them can by any means Redeem his Brother nor give to God a Ransom for him for the Redemption of their soul is precious c. What will the
Because the Gospel holds Christ forth to be the store house of all Divine grace and blessings he is ordained to convey all spiritual Riches to his Church and to every Member thereof 3. To allure and engage souls to love him and close in with him how can any refuse such a friend reject such a Saviour that is so beautiful to look upon and also so exceeding Rich. 4. That it might leave all men and women without excuse in the great Day what will they have to say that reject such a Saviour that turn their backs upon such a Christ when they are called to answer in the Day of Judgment 5. To relieve the tempted Soul 6. To strengthen the Faith and chear the hearts of all that do believe in him Fourthly The gospel is glorious in respect of Christ the glorious Object of it as it reveals his glorious Power Power in Scripture is taken two manner of ways or it shews a twofold power in Christ. 1. A Commanding Power his power of Soveraignty or Regal power that which we call Authority 2. The power of working or effecting that which he would have done Some have power to command but want a power to Effect that which they command cannot accomplish what they would have done but what Christ commands he can do or cause to be done at his Pleasure 1. I shall shew that the power of Christ is a glorious power 2. Shew why Christ hath such power 1. Christ hath a commanding Power he hath great Authority he hath a Regal Power or Superiority over all 1. Over Angels 2. Over the Church 3. Over the Devils I will lay upon the shoulders of Eliakim the Keys of the house of David Isa. 22.22 Keys is a borrowed speech signifying Government and Legal Power Christ hath the Keys of David Rev. 3.7 All Power in Rule and Government in Commanding Forbidding Punishing Binding Loosing Damning Saving is in Christs hand See Christ the Head and Heir of all things Keys of Hell and Death signifieth Christs Regal power over the Devils and delivering up unto Death and Hell or keeping out of it Over men mighty men Kings of the Earth He is the only Potentate King of Kings and Lord of Lords They are all his Subjects shall and must Submit to him 4. He hath an universal Power therefore glorious Power the Sun the Moon the Stars the Winds the Seas obey him 5. Christs Power is absolute he bears the Image of God he is God as you heard before None hath absolute power but God he doth what he pleaseth 6. Christs Power is Just therefore glorious in Power it is not a Might without Right 't is in him Essentially as God and is given to him as Mediator in the one Respect he derived it from none in the other sence he received it from the Father 7. Christs Power is Infinite he made the World he upholds the World therefore glorious in Power He could have made a Thousand Worlds can do beyond all that we can conceive or speak 8. Christs Power is glorious because he can bring all other Power to nought in a moment at his pleasure whether of Men or Devils 9. Christs Power is glorious Power in that it is everlasting Power Men may be powerful for a time but they may soon lose it must die and so cannot hold it long but Christ sits King for ever his power is from everlasting to everlasting of his Kingdom there shall be no end 10. Christs power is Dreadful he looketh upon the earth and it Trembles he can make all tremble before him who can Thunder like God 1. He has a glorious commanding Voice 2. A glorious restraining voice what is swifter than the Sun which he can stop in a moment 3. Glorious in his reproving voice Psal. 50.21 4. In his threatning voice Rev. 2.16 and Chap. 2.23 11. He hath a Glorious Victorious Conquering and Subduing Power he hath overcome Sin Devil Death Hell c. 12. Christs Power is Glorious because nothing is too hard for him to do nay nothing is hard for him to do he can do what he will with a word of his mouth 13. Christs Power extends not only over the Body but over the Soul also works mightily in us as well as for us and can do wonderful things by weak Instruments by foolish and contemptible ones in the eye of the VVorld VVhat mighty things did he do by a few poor Fishermen and others not accounted off 14. Lastly Nothing is hard for Christ to do tho' all the Devils of Hell and Men on Earth oppose and resist him I will work and who shall let it VVhy hath Christ as Mediator such great and glorious Power given to him 1. From the greatness of his work he is to accomplish 2. Because no Souls whatsoever Discouragements they meet with should despair in coming to him or in relying upon him 3. That he might be feared and dreaded by all yea that his very enemies might tremble before him 4. That he might be honoured and adored Honour belongs to Sovereignty Thirdly As the gospel is Glorious in respect of the Revelation made therein of God the Father and of our Lord Jesus Christ. So likewise in Respect of the Holy Ghost the gospel shews the Spirit in himself to be a distinct living powerful intelligent Divine Person Not only a distinct self subsisting Person but also a participant of the Divine Nature not the chief of all created Spirits and so the head of all good Angels as some imagine but that he is uncreated truly and ready God coeternal with the Father and the Son This we shall speak a little unto together with his glorious work Office and Operations First The VVord of God holds forth and positively declares that the holy Spirit is in himself a distinct intelligent Divine Person and which ought to be believed concerning this great truth viz. the Diety and Personality of the holy Ghost may be seen in the ensuing Testimonies according as they are Collected to our hands by a Reverend Divine Psal. 33.6 By the word of the Lord were the Heavens made and all the host of them by the spirit of his mouth Job 26.13 By his spirit he hath garnished the Heavens Psal. 104.30 Thou sendest forth thy Spirit they are created Mat. 28.19 Baptizing them in the name of the Father and of the Son and of the holy Ghost Act. 1.16 That Scripture must needs hath been fulfilled which the holy Ghost by the mouth of David spake Act. 5.3 Peter said to Ananias why hath Satan filled thy heart to lye to the holy Ghost Ver. 4. Thou hast not lyed to man but to God 1 Cor. 3.16 Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you 1 Cor. 12.11 All these worketh that one and the self same Spirit dividing to every severally man as he will And there are
the manner of his effecting this wonderful matter concerning which the Blessed Virgin had made that enquiry how can this thing be seeing I know not a man The holy Ghost saith the Angel acting in the power of the most high or in the Infinite power of God shall accomplish it 2. As the humane nature of Christ was formed by the miraculous working of the holy Ghost he was hereby formed absolutely Innocent Spotless and free from sin as Adam was in the day he was Created 3. The Spirit also the Gospel shews in a peculiar manner anointed him with those extraordinary Powers and Gifts which were necessary for the exercise and discharge of his Office The spirit of the Lord God is upon me because he hath anointed me to preach good tidings unto the meek c. 4. It was in an especial manner by the power and operation of the holy Ghost by which he wrought all those great and miraculous works by which he attested and confirmed his Doctrine Hence 't is said God wrought miracles by him Jesus of Nazareth a man approved of God by miracles wonders and signs which God did by him He affirmed that what he did he did by the finger of God that is by the infinite power of God hence these mighty works are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers because of the power of the Spirit of God put forth for their working and effecting See Mark 6.5 5. The Lord Jesus was guided directed comforted and supported in the whole course of his Ministry Temptations Obedience and sufferings by the Spirit he was led thereby into the wiâ—â—derness presently after he was baptized the holy Spirit guided him to begin his contest with Satan The continuation of the discourse in Luke will not admit that any other spirit can be intended and Jesus being full of the holy spirit returned from Jordan and was led by the spirit unto the Wilderness namely by that spirit which he was full of And it was by the spirits assistance that he was carried triumphantly through the course of his temptations in the power of the spirit he returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Galilee that is powerfully enabled by the holy spirit unto the discharge of his work 6. Moreover the Scripture affirms that he offered himself up unto God through the eternal Spirit some understand by the eternal Spirit in this place is meant the Divine nature his Deity giving sustenance unto his humane nature in the Sacrifice of himself in that he had power to lay down his life and to take it up again yet many able Divines both Ancient and Modern do Judge that it is the Person of the holy Ghost that is intended 7. It is also thought by the Learned that the holy Spirit was eminently concerned in raising him up again from the dead but we cannot dwell here 8. The work of the new Creation is managed and gloriously carried on by the workings and operations of the holy Ghost 't is the work and office of the Spirit to make the whole work of the Mediation of Christ effectual to the Souls of the Elect. 9. All those glorious and extraordinary gifts that were powred forth either upon the Prophets or Apostles were by the operations of the holy Spirit 10. The gift of Prophecy whether ordinary or extraordinary was alwayes the immediate effect of the operation of the Spirit who inspired the Penmen of holy Scripture both of the old and new Testament in the writing and giving of them forth and in the opening of and explaining of them to the Sons of Men. The Prophecy came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost 11. The holy Ghost supplies the bodily absence of Jesus Christ and by him he doth accomplish all his promises unto his Church 12. As he represents the Person and supplies the Room Person and Place of Christ so he worketh and effecteth whatever the Lord Christ hath taken upon himself to work and effect towards his Saints whereas the work of the Son was not his own work but rather the work of the Father so the work of the holy Spirit is not his own work but rather the work of the Son by whom he is sent and in whose name he doth accomplish it Howbeit when the spirit of truth is come he will guide you into all truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come He shall Glorifie me for he shall Receive of mine and shall shew it unto you All things that the Father hath are mine therefore I said he shall take of mine and shew it unto you 13. The holy Spirit is the Spirit of Grace and the immediate efficient cause of all Grace and gracious effects in men wherever there is mention made of them or any fruits of them it must be acknowledged as part of his work tho' he be not expresly named c. Grace is taken two wayes in Scripture 1. For the Grace Free Love and favour of God towards us 2. For the Gracious Free and Effectual Operations in us In both sences the holy Spirit is the Author of it as unto us in the first as to its Manifestation and Application in the second as to the Operation it self The Nature Excellency and Glory of Grace in the latter sence we shall in the next place insist upon But sith some men in these dayes as in former times do much Eclipse the Glory of the Spirit touching the work of Grace and Operation of the Spirit in Regeneration or the quickening them who are dead in Trespasses and Sins in affirming that saving Conversion doth principally consist in a moral swasion It may not be amiss to add something briefly here in confutation of these men whose Principles are in our Judgment fairly stated by Reverend Doctor Owen 1. They say that God administreth grace unto all in the declaration of the Doctrine of the Law and Gospel 2. That the reception of this Doctrine the belief and practice thereof is inforced by Promises and Threatnings 3. That the things revealed taught and commanded are not only good in themselves but so suited unto the Reason and Interest of Mankind as that the mind cannot but be disposed and inclined to receive and obey them unless overpoured by prejudice and a course of Sin 4. That the Consideration of the Promises and Threatnings of the Gospel is sufficient to remove these prejudices and course of sin 5. That upon a complyance with the Doctrine of the Gospel and obedience thereunto men are made partakers of the Spirit with other priviledges of the New Testament and have a right unto the promises of the present and future Life This saith the Dr. is a perfect Systeme of Pelagianism Those that would see his Answer hereunto may read from page 257. to
Eternity and 't is that which God Rejoyces in as being exceedingly pleased with it seeing his honour is made up in this Reconciliation 6. It is an abiding firm and everlasting Reconciliation there is nothing can make a breach between God and his People any more the Union cannot shall not be broke 't is beyond the power of Devils Men Sufferings nay or Sin either to do it Who shall be able to seperate us from the Love of God which is in Christ Jesus our Lord. Fifthly Gospel Reconciliation is glorious in respect of the Fruits Effects and Consequences of it 1. In that all that Enmity that was between God and the Soul comes hereby to be removed and man consequently to have peace with God For he is our peace who hath made both one and hath broken down the middle wall of Partition between us having abolished in his Flesh c. and that he might Reconcile both unto God in one body by the Cross having slain the Enmity thereby and came and preached peace Being justified by faith we have peace with God through our Lord Jesus Christ. 2. Peace of Conscience is another fruit and effect of this Reconciliation 3. There is also as the effects of this Reconciliation Peace and sweet Harmony in the Soul between all the Faculties they do not fight as formerly one against another the Conscience drawing one way the will another the Will opposing that which Conscience would have done the Judgment may be convinced in some measure as Balaams was who cryed out that Gods wayes were best how Goodly are thy tents O Jacob and thy tabernacles O Israel and yet the Affections may be for sin and love the wages of unrighteousness 4. The next thing that I might mention is joy in the holy Ghost when once a Soul knows he is reconciled to God then he comes not only to have Peace but also to be filled with joy in beleiving the Kingdom of God is not meat and drink but Righteousness and peace and joy in the holy Ghost 5. Free access to God is another fruit and effect of Gospel reconciliation such may go with boldness to the Throne of Grace through him we both i. e. Jews and Gentiles who believe have access by the spirit to the Father 6. Hence there is a free and blessed Trade open between heaven and earth between God and the Soul as in Countries that are in war one with another there can be no Trade nor Traffique between them but when Peace is made and a sure League concluded betwixt them Trade is open again so is it between God and the Soul when Reconciled 7. By this means we come in a special manner to be under the Care and Protection of God there shall not one hair fall to the ground without the Leave and Permission of God he has hereby Interested himself in all our concerns and many other blessed effects attend our Reconciliation with God which are elsewhere insisted upon See Mediator Eightly The gospel is glorious in respect of remission or Pardon of sin gospel remission is glorious Remission 1. By Considering who it is that is Pardoned or who they are that God forgives 1. Rebels such that had broke an holy and just Law 2. Rebels to God such that had conspired against him joined and sided with Satan against the Majesty of Heaven 3. Such that were greatly in Debt owed ten thousand Talents and nothing to pay See Metaphor Poor 4. Such that were liable to eternal Wrath. II. By considering the Causes and chief ground or way of Pardon Christs blood must be shed to procure it without shedding of blood there is no remission of sin III. By considering the Nature and Effect of Pardon 1. All sins that ever the poor sinner committed are promised to be forgiven 2. For ever forgiven 3. The Pardoned Person is not only forgiven but Justified also 4. None can condemn such 5. They have Peace with God through our Lord Jesus Christ. IV. And Lastly Gospel Remission Is glorious in respect of God that gives forth the Pardon I am he that blotteth out thine Iniquity this antidotes the Soul against the Venom of Satans Temptations 1. He Pardons the sinner that hath Power to do it who but God can forgive Sin 2. Who can accuse the Soul I will saith Satan thou art a sinner VVhat then saith the Soul see what I have here behold a Pardon from the King himself 3. None can Revoke this Pardon or make it ineffectual 4. God himself never repents the giving them to any poor Believer as others cannot so he will never revoke free gospel pardon and remission himself Ninthly The gospel is glorious in respect of Peace the fruit and effect of grace Not Peace with God for that we have already spoken off but Peace of Conscience Great peace have they that love thy law c. My peace I leave with you my peace I give unto you let not your hearts be troubled let the peace of God rule in your hearts c. Tenthly The gospel is glorious in respect of the Ordinances and Institutions of it which we shall insist upon under its proper head Particularly that of Baptisme and the Lords Supper which will be made appear to be glorious Ordinances Eleventhly The gospel is glorious in respect of the Promises thereof The Promises of God in the gospel given through Christ are great glorious and exceeding precious The Promises may be compared to the Land of Promise they flow with Milk and Honey they are like a Rich Mine abounding with precious Treasure the further you dig the more precious gold you will find Or they may be compared to a lovely and choice Garden that abounds with all sorts of rare and excellent Flowers but 't is a garden alwaies green and flourishing flowers that knows no drought nor winter that never decays not only for Pleasure but for Profit A gospel Promise is something that God hath engaged to give to Christ or unto us through Christ or for his sake And they consist either in his free bestowing of good or his gracious removing of Evil. In his bestowing of good here or good hereafter or in removing of evil here or evil hereafter And they either are Absolute or Conditional Gospel Promises are glorious Promises called precious Promises and better promises than those of the Law or first Testament 1. This appears if we consider who it is that makes and gives these Promises forth viz. the great God Men think they have enough when they have the Promise and VVord of a King touching this or that to rely upon but what is the Promise or VVord of an Earthly King to the Promises of the King of Heaven and Earth they oft-times fail in their Promises but this King never did 2. Glorious if we consider the time when given and that was before the Foundation of the VVorld In hopes of Eternal Life
Such shall have an heavenly Life for an earthly one An Eternal Life for a Transitory one and thus by the help of the Spirit the Promises sweetly tend to answer all doubts and objections that may arise in poor sinners or in the hearts of weak Believers which is the last thing I shall mind as to the glorious excellent nature of Gospel Promises 12. The Gospel is glorious in respect of the Priviledges thereof here I might insist upon Adoption or Sonship free access to the Throne of Grace a dwelling-place in Gods house right to the Ministery and all the gifts thereof whether Paul or Apollos all is yours and right to partake of the Prayers of the Church and many other priviledges that have occasionally been mentioned which here I shall omit 13. The Gospel is glorious in respect of the Salvation wrought about by the Lord Jesus as recorded and revealed therein That Gospel Salvation is glorious Salvation doth appear from what hath been said 1. In respect of God who in his eternal Wisdom first found it out or was the contriver of it 2. In respect of Christ who is more immediately the Author thereof 3. In respect of the price of this Salvation viz. the Bloud of Jesus Christ. 4. In that all the glorious Attributes shine forth in their own glorious splendor and lustre therein They all meet together in sweet harmony righteousness and truth meet together Justice and Mercy do as it were Kiss each other as hath already been hinted the gospel shews that God in magnifying one Attribute doth not eclipse the glory of another 5. In respect of the Publishers of it 1. The Angels 2. The Lord Jesus himself 3. The Apostles 6. In respect of all other Salvations what was that glorious Salvation God wrought for Israel at the Red Sea in comparison of the Salvation of the Gospel by the Lord Jesus Many conclude that Salvation of Israel and other great Salvations spoken of in the old Testament were as Types and Shadows of this 7. In respect of the Confirmation of it by signs and wonders and divers miracles and gifts of the holy Ghost the Dead were raised the Blind saw the Temple rent asunder the Sun darkned the Graves opened the Spirit miraculously given down and all to confirm the Salvation of the Gospel 8. Gospel Salvation is glorious Salvation in respect of the workings and operations of the holy Spirit upon the heart in order to the interesting of the Soul into the grace and blessings thereof as hath been shewed already The holy Trinity are Implyed and concerned in working about and finally accomplishing of this Salvation 9. In respect of the seasonableness of it every thing therein being gloriously fitted and suited as to time and the necessity of poor sinners in due time Christ died for the ungodly See Promises 10. Upon consideration of what we are hereby delivered from viz. Sin Satan the Law Wrath of God Death and everlasting Burning 11. In respect of all those things and blessings we are hereby invested with and hope to receive 12. Gospel Salvation is glorious because 't is a free Salvation not by works of righteousness that we have done but according to his mercy he saved us Tit. 3.5 13. Because it is a full Salvation it supplies the Soul with all things it wants whether Grace Light Power Wisdom Peace or any thing else in order to interest in it or the perfect accomplishment of it 14. Because it is a sweet Soul-satisfying Salvation Every one that sees his interest in it may say with good old Simeon Now let thy servant depart in peace for mine eyes have seen thy Salvation 15. 'T is a certain and sure Salvation 16. It is an Eternal Salvation Israel shall be saved in the Lord with an Everlasting Salvation And being made perfect he became the Author of Eternal Salvation to all them who obey him Heb. 5.9 Inferences 1. This may Inform and fully Convince all considerate Persons what the reason and cause is that the Devil is such an implacable Enemy to the Gospel and uses all means immaginable to prevent it or hinder the light thereof from shining into our hearts If our Gospel be hid it is hid to them that are lost in whom the God of this world hath blinded the minds of them that believe not lest the light of the Glorious Gospel of Christ who is the image of God should shine unto them 2. It also shews us what a great blessing God hath bestowed upon this nation 3. It may be a means to stir up all poor sinners to believe and obey it to prize and esteem it 4. It may teach us to contend earnestly for it and to hold it fast in spight of all opposers whatsoever 5. VVhat Motives might hence be inferred to prevail with all sincere Believers to be earnest with God that they may behold in this glass more of his glory to the end it may by its reflected Rayes change them into the same Image from glory to glory even as by the Spirit of the Lord. That it may shine into their Hearts 1. As they would be as burning and shining Lights to others 2. As they would live in the Joy and Comfort of it themselves 3. As they would approve themselves VVisdoms Children by justifying and standing by and for this glorious Gospel held forth in the word of God in the worst times 6. If the Gospel be so glorious it may put each man upon Examination dost thou perceive and clearly behold the glory which shines forth in it Some it is to be feared never saw the gospel in the glory of it it is as a sealed Book to them they see but the outsides of the book they are not able to discern the lustre and glory which is contained in it the God of this world hath blinded the minds saith the Apostle of them that believe not lest the light of the glorious gospel of Christ who is the Image of God should shine unto them Some men commend the gospel only because it contains so many righteous and good Laws and holy Rules of Justice and Morality teaching men to live soberly and to do as they would be done unto but see but little more in it which shews these men have but little of the Mystery and Glory of the Gospel opened to them for tho' it be granted that it is one part of the excellency of it yet it is not the chief as appears by what hath been said Again There are others who seemingly are much affected with the Gospel that Book of Books and yet cry up and magnifie the Light within above it as if that was a more perfect Rule than the holy Gospel and VVord of God which shews how little of the Gospel glory appears to them In the last Place if the Gospel be so glorious O pray whosoever thou art that God would be pleased to open thine eyes that thou mayst see it
keep up the heat and burning of it Persons may be said to quench the Spirit when they neglect the Means which God hath appointed for the keeping feeding and preserving of it in its full Vigor Heat and Operations in the Soul when they neglect Prayer reading hearing of the Word Meditations the Fire of the Spirit Zeal and Fervency soon decays 2. The Spirit of God may be quenched by neglecting to stir it up Paul exhorts Timothy to stir up the Gift that was in him If Fire be not stirred and blown up it will soon lessen its Burning and go out No Man stirreth up himself to take hold of thee 'T is not enough to pray read and hear the Word but to stir up our selves to do these Duties of Religion fervently if there be never so much Wood on the Fire yet if it be not blown and stir'd up the dead Ashes will obstruct the Burning So in like manner tho Men be never so much in the performance of Religious Duties yet if they let the Ashes of Formality and Deadness remain upon their Hearts the Fire of the Spirit decays 3. Fire is quenched by opposing somewhat of a contrary Nature and Quality to it as Water or the like Fire and Water are contrary the one to the other by reason of their contrary Qualities a little matter will weaken and lessen the burning of Fire and if a Man pour in much of it 't will soon quite exstinguish it so in like manner the Word and Spirit by suffering a little Sin and Corruption to remain in the Heart or Life will soon decay in its Operations Sin is unto the Spirit as Water to the Fire The Flesh lusteth against the Spirit and the Spirit against the Flesh and these two are contrary the one to the other Gal. 3.17 But now if a Man yields to some Sins to some hainous Sins or once lay the Reins loose as it were upon the Neck of his Lusts plotteth and premeditates Sin regards it likes it and watcheth an Opportunity to sin this will soon like much Water quench the Fire also Sin reiterated and often committed tho not so notorious or scandalous hath the like Effect The frequent acting of Sin is like a continual dropping upon the Fire nothing more dangerous than a trade in Sin That you may escape this great Evil of quenching the Word and Spirit observe these Particulars following 1. Consider 'T is a divine Spark which is kindled in your Souls 't is heavenly Fire 't is a holy and sacred thing Men know not what they do when they quench the Motions of the Spirit and will not suffer the Word to kindle in them 2. Consider Who it is that hath kinled this Fire in thee or strives to do it is it not the Almighty the ever blessed God wilt thou adventure to put out the Fire which the Majesty of Heaven and Earth hath kindled in thee 3. Consider how much Pains God hath taken to kindle it how long was it and what means did the Lord make use of before he could cause to speak after the manner of Men the Word to take hold of thee Did he not send a Spark upon thee at one Sermon and then blow upon it that it might break out into a Flame and then send another Spark another Sermon and then another and another and may be after all he brought thee into Affliction and used many ways to effect this great and good Work of his own Spirit and Grace upon thy Heart and wilt thou adventure to mar and spoil this Work and quench this Fire which is thus of the Lord 's kindling If a Father Mother or any eminent Superiour should take much Pains and be at great Charge to kindle a Fire and a Child should know this and yet adventure to throw Water upon it and put it out or yield to a cursed Foe of theirs so to do would it not be judged a notorious Offence 4. Consider the gracious Design of God in kindling this Divine Fire in the Soul 't is that he might raise thee to Life give thee Light melt thy hard Heart and make it fit to receive an heavenly Impression 't is to cement and unite thy Heart to himself that thou mightest glorify him injoy him and be glorified with him for ever 5. Consider If this Fire go out thou canst never kindle it again 't is beyond thy Skill and Wisdom If thou quench another Fire it may be thou mayst kindle that again and make it burn as before but 't is not in thy Power to make this Fire burn Of his own Will begat be us with the word of Truth As many as received him to them gave he Power to become the Sons of God even to them that believe on his Name Who were born not of Blood nor of the will of the Flesh nor of the will of Man but of God He is said to begin this good Work in us He is the Author and Finisher of our Faith Lord thou wilt saith the Prophet ordain Peace for us for thou also hast wrought all our Works in us 6. Consider Thou knowest not whether God will ever set about this Work again or no shouldst thou hearken to thy Lusts and Satan's Temptations to quench the Spirit and put out those good Motions and Desires that are in thy Mind remember that Word My Spirit shall not always strive with Men. And also what our Saviour in the Gospel spake concerning Jerusalem O that thou hadst known even thou at least in this thy day the things that belong to thy Peace but now they are hid from thine Eyes 7. Consider 'T is grievous to the Spirit to be quenched the Spirit is thy great Friend thy Comforter the Spirit helps thee at every dead Lift and maketh Intercession for thee with Groanings which cannot be uttered And therefore do not grieve him Wilt thou quench and put out the Motions of such a Friend Grieve not the Holy Spirit of God whereby ye are sealed to the day of Redemption 8. Consider The Spirit is thy Light put out the Spirit and thou wilt become a dead Man or lessen his Burnings and gracious Operations and thou wilt become a dying Man would'st thou not have thy Eyes out of thy Head nor thy Life out of thy Body then do not quench the Spirit the Eye and Life of thy Soul 9. Consider what the Cause and Reason is Men quench the Spirit 1. Is it not because they would be indulged in their Sins and lie down on the Bed of Sloath and carnal Security Men put out their Fire when they have a mind to go to Bed 2. Is it not because the Fire burns too hot for them it hath kindled such a Fire in their Consciences that scorcheth them so sorely that they know not how to indure it and from hence wickedly go about to quench the Spirit Thus 't was with Felix he heard Paul preach of Righteousness Temperance and
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
Second Person in the Glorious Trinity Christ a Mediator 1 Tim. 2.5 For there is one God and one Mediator between God and Men the Man Christ Jesus Heb. 12.14 To Jesus the Mediator of the new Covenant THe Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought by Erasmus to be peculiar to the Scripture as being not elsewhere used and doubts whether it should be rendred Mediator Reconciler or Intercessor The Term as applied to Christ is borrowed from Persons whose Office it is to reconcile such Parties as are at variance being as it were in the middle betwixt both solliciting the Cause of each to the other till they bring them to Concord or Agreement 'T is thus defined by Illyricus Mediator is dicitur qui inter duos parum inter se congruentes aut etiam sibi invicem Hostes medius est utriusque nomine cum altero agit promovens conciliationem c. Quique tamdiu apud utramque partem alterius nomine laborat donec eas in consensum pactionem deducat The Term is applied to Moses typically Deut 5.4 5. with Gal. 3.19 but really and antitypically to Jesus Christ Heb. 12.24 Col. 1.20 Rom. 5.10 11. 1 John 2.1 A Mediator I. A Mediator implies a Difference between two Parties II. A Mediator properly signifies a Midler or middle Man a Reconciler III. A Mediator oftentimes is appointed to make up Differences that arise between two Parties upon Breach of Covenant IV. A Mediator must be a Person willing to undertake the great Work and Transaction of making Peace V. A Mediator ought to be an indifferent or impartial Person free from all Exceptions VI. A Mediator ought to be a Well-wisher to Peace a Person that loves it and longs after it nothing being more acceptable to him than to be a Peace-maker VII A Mediator must have the great Transaction of making Peace committed to him or be invested with full Power and Authority to do it VIII A Mediator ought to be a condescending Person not to have his own Will to be done in any respect further than the Nature of the Cause will require it IX A Mediator is not chosen unless there appear great need of it and that the Business cannot be accomplished otherwise X. A Mediator must be fitly qualified for this Work a Person very wise and for Justice and yet greatly inclined to Mercy that so he may every way answer the Requirement of each Party so far as is necessary XI A Mediator must be faithful seeking the Interest Right Honour and Weal of both Parties XII A Mediator many times meets with great Trouble and Difficulty in undertaking the composing of some Differences XIII A Mediator ought to be endued with much Patience Meekness and Long-suffering not only bearing Frowns from one Party or the other but also in his long waiting upon either of them to yield to Terms of Peace offered to them XIV A Mediator must be undaunted and couragious unwearied not tired out nor let the Work fall XV. A Mediator should be mollifying that is of so pacifying a Temper as to labour for such Mediums that the Streams of strict Justice may run in a way of Mercy especially considering the Weakness and Impotency of one Party for Peace sake XVI A Mediator hath usually a set Time prefixed finally to finish and accomplish his Work XVII A Mediator makes use of strong and powerful Arguments to bring the adverse Party to Terms of Peace and Friendship XVIII A Mediator whose Mediation is rejected after long Patience leaves the offending Person open to the Severity of the Law XIX A Mediator is made sole Judg in those great Matters he is chosen about and is to make righteous Decision between Party and Party and to give the definitive Sentence at last XX. A Mediator after he hath done and finished his Work of Mediation gives up his Trust and ceaseth to be a Mediator any more in that Affair XXI A Mediator leaves no Liberty of Appeal after he hath past the definitive Sentence Parallel I. SIn made a great Breach between God and Man God is angry with the Wicked every day Hence by Nature Mankind are said to be the Children of Wrath. The carnal Mind is Enmity against God II. Jesus Christ is a Mediator between God and Man He is not only God but Man not only Man but God a blessed Reconciler of Man to God and of God to Man III. The Difference originally that is between God and Man did arise from Man's breaking God's Covenant God and Man were in Peace and Concord whilst Man stood in the State of Innocency but when he fell Christ came to make up that Breach IV. Jesus Christ was willing to undertake the Work of Mediator to make Peace between God the offended Creator and Man the offending Creature Lo I come to do thy Will O God V. Jesus Christ is a Person free from all Exceptions whatsoever God approved of him and Man hath no cause to except against him but contrariwise to be abundantly thankful to God for chusing him to this Work and Office because none else could be found in Heaven or Earth None able to open the Book and loose the Seals thereof but He. VI. Jesus Christ is called the Prince of Peace never did any give such clear full and undeniable Proofs and Demonstrations of his being a Well-wisher to and Lover of Peace witness all he did and endured or past through from first to last that he might accomplish this Work of making Peace VII God hath given Christ full Power and Commission to accommplish this Work of Mediatorship He is annointed and ordained to be a Prince and Saviour All Power is given to me in Heaven and in Earth Him hath God the Father sealed VIII Christ shewed himself to be of a marvellous condescending Spirit Who being in the Form of God thought it no Robbery to be equal with God but made himself of no reputation c. He for our sakes became poor that we through his Poverty might be made rich I came down from Heaven not to do mine own Will but the Will of him that sent me Not my Will but thy Will be done IX There was great need of or it was very necessary that there should be a Mediator betwixt God and Man First On God's part Secondly On the Creatures part First On God's part it was necessary in respect of his own Glory 1. In respect of the Glory of his Wisdom This of bringing forth and ordaining a Mediator was the marvellous Contrivance and the highest Manifestation of Divine Wisdom for hereby a way is found to reconcile Justice and Mercy and make them meet together in sweet Harmony that the Punishment of Sin might be borne and yet the Sinner pardoned freely in a way of Mercy Hence as the Apostle sheweth the manifold Wisdom of God is made known by the Church according to the
eternal Purpose which was purposed in Christ Jesus our Lord. 2. It was for the Glory of his Mercy and Goodness which moved Wisdom to seek out and provide this blessed Mediator and glorious Means of Reconciliation when God might justly have left fallen Man as he did the fallen Angels Moreover this of a Mediatâ—â—r shews us that God must be dealt with in a way of free Grace Entreaty and Request Hence we read how fervently Christ prayed and interceded for us yea what strong Cries and Tears he offered up in the Days of his Fiesh Whatsoever blessed Relief Pardon Peace c. Mankind receives 't is wholly in a way of Mercy and free Grace through the Mediation of the Lord Jesus Chriist By Grace ye are saved God so loved the World that he gave his only begotten Son 3. It was for the Glory of his Justice which must be dealt with in a way of Satisfaction Grace will be dealt with in a way of Intreaty salvâ Justitiâ Therefore the Covenant is established in the hands of a Mediator that is able to lay down a Price or Ransom That so God might be just and the Justifier of those that believe in Jesus Nay when the Lord Jesus undertook on our behalf to come up to the Demand of Justice 't is said God spared him not but delivered him up to Death for us all He bore our Sins in his own Body on the Tree 4. The Sovereignty of God is manifested in its Glory that through a Mediator he is pleased to extend Mercy to Mankind when none is afforded to the Angels that sinned and that Jesus at his Command should lay down his Life for the Sheep 5. It magnifies the Glory of God's Power and All-sufficiency who can raise up and restore Man to greater Happiness than ever he had before his Fall when Devils and Sin had done their worst 6. The like might be said of the Holiness Patience and Faithfulness of God c. Moreover this Undertaking adds to the Glory of Christ Jesus who is the Mediator himself God had hereby a design to greaten the Name of his Son the second Person of the Trinity in our Nature 1. In that he is constituted by undertaking in this honourable Office King Priest and Prophet 2. In respect of that great Power which is given to him to make Peace between God and Man to have the Keys to open and shut and to give eternal Life to as many as he pleaseth or are given by the Father to him 3. Nay his Glory shines forth herein to such a degree that 't is the Duty of all Men to honour the Son as they honour the Father 4. Christ hath hereby the Honour of accomplishing the whole Affair being Author and Finisher of our Faith and Salvation Secondly In respect of Man there was great need of such a Mediator 1. God would not treat with Sinners upon any other Terms There is no Knowledg of God which is saving nor Union with him without a Reconciliation You that were sometimes afar off are made nigh by the Blood of Christ. Neither knoweth any Man the Father save the Son and he to whomsoever the Son will reveal him 2. Without a Mediator to atone and make Peace between the Father and us there is no Communion with him Can two walk together unless they are agreed Nor Eternal Life Such as are without Christ and without God must die that is be damned in their Sins X. Christ was every way qualified and fitted for this Work He was not only wise but the Wisdom of God much for Justice but yet inclined to Mercy and Pity to the Poor And then again how was he fitted by his being God 'T is from the Worth and Excellency of his Person that the Price comes to be satisfactory Besides had he not been God as he could not have expiated Sin so he could not have overcome Death and other Enemies he was to encounter with that he might accomplish our Redemption 2. He must be Man because he is to plead for us and be sacrificed on the Cross in our stead he must bleed as well as intercede for Man For without shedding of Blood there is no Remission He must be Man that he might be one with us that his Righteousness might by Imputation be ours and that he might receive the Spirit for us and we from him who is the Son receive it with the Adoption of Sons and thereby be sure of the eternal Inheritance 3. He must be God and Man in one Person A Mediator is not a Mediator of one but God is one And by this Means he is fitly qualified for his Office He must be a Person at an equal distance from and drawing near and allied to both Parties having Interest in and participating of the Nature of each Hence it is thought that he is called our Dayes-man or Kinsman that lays his hands on both Having access unto them knowing what will stand with the Honour of the one and be for the Relief and Profit of the other XI Christ is faithful both to God and Man greatly for the Honour of the one and as much for the Comfort and Salvation of the other He is said to be faithful to him that appointed him And in respect of Man he is called a faithful High-Priest XII Jesus Christ met with much Trouble in the Days of his Flesh in managing our Business as Mediator from the Devil and wicked Men. He found the World very averse to accept of Terms of Peace and not only so but they offered violence to him and grievously abused him XIII Jesus Christ was meek and lowly in Heart he patiently bore the Hidings of his Father's Face How quietly did he bear and endure the Punishment due to us for our Sin notwithstanding we esteemed him not but hid our Faces as it were from him He was oppressed he was afflicted yet he opened not his Mouth He patiently waits upon poor Sinners XIV Jesus Christ as he was potent so he was of a very couragious and undaunted Spirit He shall not fail nor be discouraged till he hath set Judgment in the Earth XV. Jesus Christ was a pacifying Mediator for instead of a personal Satisfaction from the Sinner God accepts of his Mediation He was made Sin for us who knew no Sin that we might be made the Righteousness of God in him Instead of an inherent Righteousness God accepts of a Righteousness imputed and accepts of Sincerity instead of a perfect keeping the whole Law and through his Mediation obtains pardon for human Frailties XVI Jesus Christ our Mediator hath a Time set him to finish his Mediatorial Kingdom and Office which will cease at the end of the World when all the Elect are gathered in XVII Jesus Christ our Mediator uses most weighty and powerful Arguments such as in the Word of God
only endued with natural Wisdom and that far beyond Solomon A greater than Solomon is here but hath had the Advantage also of such Education that none ever had being brought up with God himself He hath all the Treasures of Wisdom in him is skill'd in all Politicks hath knowledg in all Laws nothing passeth his Skill Thou knowest all things He is called the Wisdom of God Christ the Power of God and the Wisdom of God III. Jesus Christ was chosen to be King by God the Father as 't is said I have exalted one chosen out of the People And tho the Fathers or Elders amongst the Jews refused him yet the Children gave their Vote for him crying Hâ—â—sannah to the Son of David IV. Jesus Christ was anointed with the Oil of Gladness above his Fellows He was by the Holy Spirit consecrated King for ever The Spirit of the Lord is upon me because the Lord hath anointed me c. V. Jesus Christ was likewise proclaimed first by the Angels To you is born in the City of David a Saviour which is Christ the Lord Afterwards by the Wise Men at Jerusalem and at Herod â—â—s Court by a Star and by the Shepherds at Bethlehem VI. This did Jesus Christ in three eminent Cases 1. In speaking comfortably to all his Loyal Subjects as you may see in Mat. 5. at large 2. In giving Laws and expounding Difficulties as you may see in Mat. 6. at large 3. In bestowing his Bounty upon the Poor releasing Prisoners that were bound and in appointing an Hospital for the Sick VII Jesus Christ hath a Right to the highest Palaces in this World as he was born Heir to the Universal Emperor by whom he was at last advanced to the great Palace of the highest Heavens called the holy Palace VIII Jesus Christ our great King had the Attendance of Angels who shewed their Allegiance and paid their Homage and Service at sundry times as there appeared Occasion for them 1. They proclaimed him 2. They attended his Person to assist him in his Straits 3. They assisted his other Servants 4. They declared his Resurrection from the Dead 5. They assured his coming in Glory after his Ascension 6. They are appointed to bear him company and to attend him at his coming from Heaven the second time The Son of Man shall come and all the holy Angels with him IX Jesus Christ is invested with Power All Power is given to me in Heaven and Earth tho at the first entrance upon his Kingdom in the days of his Flesh his Power did not appear so splendent and glorious as it will hereafter X. Jesus Christ hath many Subjects assigned him by God which subscribe to his Power Some voluntarily as the Angels others by force as the Devils and by virtue of his commanding Power as the Winds and Seas which obeyed him XI Jesus Christ received Commandment from the Father from which he would never swerve and also published and established Laws to be observed as Rules of Government to the end of the World XII Jesus Christ rules and governs so well that his worst Enemies could not cannot charge him with Evil yet they did not do not love and honour him but the Sons of Wickedness rose up and still do rise up in Rebellion against him I honour my Father but you dishonour me a Man which hath told you the Truth this did not Abraham Bring out those mine Enemies c. XIII Jesus Christ hath great and large Dominions all Power in Heaven Earth and Hell He is the Head of all Principalities and Powers in Heaven he is the Head of every Man on Earth and hath the Command of all the infernal Spirits in Hell XIV Jesus Christ hath this great and high Prerogative to make Peace or to proclaim Peace to all the Sons of Men upon Submission and to send a Sword where his just Prerogative is resisted In whatsoever House ye enter first say Peace if the Son of Peace be there c. I came not to send Peace but a Sword XV. Jesus Christ that was made a little lower than the Angels for the suffering of Death is crown'd with Glory and Honour c. The Scepter of thy Kingdom is a right Scepter As I have overcome and sate down with my Father upon his Throne XVI Jesus Christ hath the Father and Holy Spirit without whose Counsel he acteth nothing either in the Affairs of Heaven Earth or Hell There are three that bear Record in Heaven the Father the Word and the Spirit and these three are one Of this Council Offenders are in danger and to this Council grand Criminals are delivered up for Punishment XVII Jesus Christ hath the peculiar Prerogative to send Embassadors He sent the twelve Apostles to the World who said We are Embassadors for Christ. And He sent his Angel to the Churches to treat with them about their present and eternal Welfare I Jesus have sent mine Angel c. XVIII Jesus Christ makes Substitutes to this end By him Kings reign and Princes decree Justice By him Princes rule and Nobles even all the Judges of the Earth these for the World And when he ascended up on high he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for his Church by this shewing that He is supreme Head in all Causes Ecclesiastical as well as Civil XIX Jesus Christ saved the Gospel-Church before the Destruction of Jerusalem by giving them counsel to flie upon the sight of Signs and the Legal Church in the Wilderness by the convenient Providences of a Pillar of Fire by Night and a Pillar of a Cloud by Day He was the Angel of God's Presence that saved them and marvellously hath he and doth he now save and preserve his Church from Popish Rage and Cruelty in this and other Nations XX. Jesus Christ hath a high Court of Judicature in Heaven where he judgeth Emperors and Kings that are out of the power and reach of a human Hand from whence he sends Angels who are higher than they to punish them for Pride and Oppression as in the Case of Nebuchadnezzar who was by the holy Ones cast from his Throne and Herod who was smitten by an Angel for his Pride And a lower Court where his Church for him and in his Name judgeth Delinquents of a lower Rank XXI Jesus Christ hath many great Prerogatives Rights Privileges and Excellencies pertaining to him 1. He receives Petitions Lord Jesus receive my Spirit 2. He pardons Offenders The Son of Man hath Power to forgive Sins 3. He confers Honour I thank Christ Jesus who hath put me into the Ministry 4. He gives Commissions Go ye into all the World 5. He receives Tribute The honourable Women ministred unto him not without reason for he was Lord of all 6. He keeps an Exchequer called the
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