will watch over them for Evil. The Lord watches over his own People for good but wo to them that he like a Leopard observes and watches over to destroy 'T is marvellous to consider how long the patient God bears with an ungodly Soul People or Nation ere he brings his sweeping Judgments in upon them The wicked think God will never strike because he defers the Execution of his Wrath and hence they are hardened in an evill Work When alas poor Souls they are greatly mistaken God is watching for a fitter Time wherein he will get himself a greater Name and more Glory in their Destruction We have a plain Proof of this in Pharaoh King of Egypt God like a Leopard observed him and watched over him for Evil and at last tho it was not presently got hold of him and broke his Bones and destroyed his Power and all his mighty Host. God's Time of Executing his Judgments and Wrath upon the Ungodly is the most amazing and terrible In due time shall the Feet of the Wicked slip IV. God tho he seem to tarry long before he comes upon the Ungodly yet when he doth come he leaps as it were upon them comes on a sudden I will come upon thee as a Thief The Wicked will be surprized when Vengeance comes to be executed upon them V. God tho he may seem to be asleep and to hold his peace and let Sinners alone yet will he at last awake out of sleep and then let Sinners look to it God compared to a Bear Hosea 13.8 I will meet them as a Bear bereaved of her Whelps THis is the third Simile God makes use of in this place I will meeâ—â— them as a Bear bereaved of her Whelps Simile I. THe Bear is a very fierce Creature very terrible Two She-Bears tore forty two Children at once His Voice is fierce saith one he is fearless in his Rage II. 'T is observed that the Bear will not willingly fight with or set upon a Man unless he be as it were forced thereunto III. No Creatures as Naturalists tell us love their Young more than the Bear IV. The Bear is furious and in a dreadful Rage when she is bereaved of her Young as appears by Hushai's Words to Absalom Thou knowest that thy Father and his Men they be chafed in their Fury as a Bear bereaved of her Whelps In the Field let a Bear robbed of her Whelps meet a Man rather than a Fool in his Folly She is fierce at all times as was hinted before but above all if she be robbed of her Whelps Parallel I. WHo is so fierce and terrible as the great God whose Anger is resistless and whose just Wrath when provoked is unavoidable II. God doth not willingly afflict fight with or grieve the Children of Men till their daring Impudence and oft repeated Provocations force him as it were to do it III. No Creatures that God has made love their Young or Off-spring as God doth them that fear him A Woman may forget her sucking Child yet will not he forget his Children His Love exceeds the Love of Women to their tender Babes IV. O how furious is the Almighty how is he in an holy Rage if any hurt his poor Children They that touch you touch the Apple of mine Eye What then will become of the bloody Persecutors that have not only bereaved God of his Children but cruelly torn them to pieces boared out their Eyes rosted them alive flayed their Skins off and burned them at the Stake to Ashes and put them to all the horrid Tortures they could devise If God will meet his own People if they sin against him and provoke him as a Bear bereaved of her Whelps how will he meet Babylon bloody and merciless Papists and other cursed Persecutors of his People The Day of Vengeance saith he is in my Heart and the Year of Recompences For the Controversy of Zion he will strike through Kings in the Day of his fierce Wrath. Shall not God avenge the Cause of his own Elect that cry unto him day and night Yea he will avenge them speedily and come forth against their Enemies as a Bear bereaved of her Whelps God compared to a Moth Hosea 5.12 I will be unto Ephraim as a Moth. THat we may understand the Nature and Quality of this little Creature and the Reason of the Comparison the Parallel following is offered with a practical Application The Scope of the Text is a Denunciation of a strange Judgment which shall corrode and consume them the Cause and Ground of which is delivered in the preceding Verses viz. Because they have resisted the Commands of God and followed the wicked Commands of Jeroboam and his Princes Therefore saith God I will be unto Ephraim as a Moth. Observ. That God in bringing Judgments and Miseries upon a rebellious People will be as a Moth. And in what respects take as followeth Simile I. A Moth is a Creature that corrodes or devours exceedingly whatever Garment or Cloth it doth seize upon and makes it good for very little II. A Moth will not only eat Woollen Cloth and Garments of a low Price but those that are very rich yea upon costly Velvets as Experience shews III. A Moth comes not upon such Cloth and Garments as are carefully and wisely kept from Dust and Filth And therefore those Writers that mention the hurtful Nature of this Creature advise to cleanse and keep such things as are subject to this Creature from all Dust and Filth whatsoever and then they need not fear the Moth and ascribe the Ways and Means how it may be done IV. A Moth eats and devours Garments secretly you may not quickly spy him out he makes no Noise of his coming you can't tell whether it be got into your Cloth or Garments or not at first V. A Moth eats and spoils by degrees It doth not consume and spoil a Garment all at once but by little and little till it is quite spoiled and good for nothing VI. A Moth corrupts and destroys insensibly These Worms saith Mr. Topsall when they have by degrees insensibly eat off the out most Superficies of the Cloth then they eat up the inward Part and so insinuate themselves into the middle Substance of it and those that search never so well for them can hardly find them A Man may think his Cloth or Garment is good by the outward View of it yet when he looks and proves it throughly he will find it full of Holes and good for little Parallel I. GOD when He breaks forth upon a People or Nation in a way of Judgment and Wrath destroys and makes all desolate therein Behold therefore I will stretch out my hand upon thee and will deliver thee for a Spoil to the Heathen and I will cut thee off from the People and I will cause thee to perish I will destroy thee and thou shalt know that I am
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
my Law but rejected it The Chaldee says the retribution or reward of their works Good or evil works are also called Fruits the good so called Matth. 3.8 see Act. 26.20 Rom. 6.22 Gal. 5.22 Eph. 5.9 Phil. 1.11 Bad works So called Esa 10.12 Jer. 21.14 Rom. 6 21. The Reason of the Metaphor is because Godly and Wicked men are compared to good and bad Trees of which the one bring forth good the other bad Fruit Matth. 3.10 and 7.16 And the following verses chap. 12.33 Jude ver 12. Hence the Verb to Fructifie is put for the Study of Piety and good works Hos. 13.15 Luk. 8.16 Rom. 7.4 Col. 1.10 And inasmuch as that is the effect of the Word of God implanted by Faith in the hearts of men therefore fructifying is attributed to it Col. 1.6 Hence the Apostle Paul says Rom. 1.13 Now I would not have you ignorant Brethren that oftentimes I purposed to come unto you but was let hitherto that I might have some fruit among you also or in you c. that is that it may appear to me when present to the comfort of my Spirit that the Gospel is as fruitful among you as others As good masters repute that fruit theirs when their Disciples have commendably profited under their Teachings On the contrary to bring forth unto Death is to be given up to wickedness and perpetrate all evil works Rom. 7.5 By another Metaphor the word preached is called the fruit of the Lips Esa. 57.19 I create the fruit of the Lips the Chald. the speech of the Lips as the Verb to fructifie is put for speech Prov. 10.31 Zach. 9.17 to be unfruitful is attributed to such as want Faith Tit. 3.14 2 Pet. 1.18 To Evil works Eph. 5.11 To the Word of God where it is not rightly received and kept Matth. 13.22 Mark 4.19 Hitherto we have treated of some parts of things growing out of the Earth Now we shall proceed 1. Generally 2. Specially of the rest which we shall reckon in order A Plant if attributed to God his Church and Believens are to be understood Esa. 5.7 60.21 61.3 Ezek. 34.29 Hence Matth. 15.13 Every plant which my heavenly Father hath not planted shall be rooted up which denotes such as are Heterodox impious or hypocritical in the garden of the Church or in its outward Communion without the root of the matter The word Planting attributed to God is sometimes taken generally and signifies to form or make Psal. 94.9 He that planted the Ear shâ—â—ll he not hear that is he that formed it Sometimes specially and signifies to carry on bless and increase with felicity Exod. 15.17 2 Sam. 7.10 Psal. 44.3 and 80.9 Esa. 40.24 Jer. 12.2 and 18.9 Ezek. 36.36 Amos 9.15 On the contrary to Pluck up is put for to take away blessing to destroy and punish Deut. 29.28 2 Chron. 7.20 Jer. 18.7 and 31.28 Amos 9.15 Sometimes this Plantation is most especially put to signifie the restauration made by Christ and the sanctification of men to Life Eternal Esa. 51.16 Psal. 92.14 Rom. 6.5 To which belongs the term ingrafting Rom. 11.17 19 23 24. put for the Communion of Saints in the Church And in regard these things are effected by the Preaching of the Word of God therefore Planting and Watering necessary thereunto is attributed to the Ministers thereof 1 Cor. 3.6 7 8. where there is a most elegant subordination of these Planters and Waterers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that gives the increase viz. Jehovah who by the Ministry of the Word effectually operates or works out the Faith and Salvation of men To Plant is said of a Tent or Tabernacle because the cords of a Tent are fastened to Stakes fixt in the ground as Plants are fixt c. Dan. 11.45 A Tree is often used by way of similitude But in a Metaphor which is a short or concise similitude sometimes it refers to man Jer. 11.19 Esa. 61.3 Ezek. 17.24 Matth. 3.10 and 12.33 Jude ver 12. By which is signified his condition whether good or evil Sometimes it relates to some certain wholesom or profitable thing called for that Reason the Tree of Life Pro. 3.18 11.30 13.12.15.4 More specially some certain Names of good Trees are put Esa. 41.19 and 53.13 and 60.13 To signifie the amenity or pleasantness of the Kingdom of Christ and the variety of its heavenly gifts Zach. 11.1 2. Men of various or indifferent Estates in Israel Cedars Firr-Trees Oaks the Trees of the Wood are expressed by Name By Cedars and Oaks mentioned Esa. 2.13 The Nobility and great Ones of the Kingdom who were proud and elevated are noted Hence the Chaldee renders it The Kings of the people strong and mighty and the Tyrants of the Provinces The Royal Family of David from whence Christ according to the Flesh was descended is proposed by the Allegory of a Cedar Ezek. 17.22 The Lopping of Boughs and Cutting down the thickets of the Forrest denotes the destruction of the People Esa. 10.18 33 34. and 40.24 Zach. 11.1 2. That part of a cut Tree which is left above the Earth it s called the Stock Stem or Trunk Which word is metaphorically translated to denote the mean and humble original of Christ according to the Flesh or his temporal Nativity from the progeny of David Esa. 11.1 And there shall come forth a rod out of the stem of Jesse c. A Beam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the disparate term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mote which is a small splinter flying out of a cleft piece of wood Hesych Athen. lib. 13. are used to express the difference and degrees of sinners Matth. 7.3 4 5. Where Christ Allegorically demonstrates the craft of Calumniators who are mighty curious and inqusitive into the failings or infirmities of others although slight like motes but very blind and dull in examining their own faults though grievous great and weighty like a beam Here we have also an admonition concerning our Duty which is first to search our own wallet which hangs at our back and having well shaken it and cleared it we may proceed to the examination of our Brothers Crime Thorns sometimes signifies wicked and mischievous men Numb 33.55 Josh. 23.13 In which the Enemies are emphatically called Thorns and Prickles in their Eyes that is such as are of all things most troublesom and hurtful so as that the Eyes cannot endure so much as a little chaff mote thorn or prickle without horrible torment Psal. 58.9 Esa. 9.18 10.17 27.4 Ezek. 2.6 28.4 See also because of the similitude 2 Sam. 23.6 7. Esa. 33.12 Nah. 1.10 Matth. 7.16 Luk. 6.44 c. Sometimes Thorns signifie impediments met withal Hos. 2.6 I will hedge up thy way with thorns c. Jer. 4.3 Matth. 13.7.22 A Reed is a weak shrub easily agitated or shaken by a small gust of Wind 2 Kings 14.15 Sometimes denotes men that are uncâ—â—â—tant light and of a doubtful Faith Matth. 11.7
Luk. 7.14 Sometimes men afflicted and penitent called a bruised Reed Esa. 42.3 viz. A Reed of its self frail and weak is much more weak if it be shaken and bruised Our Saviour therefore promises that he will not by any means break such but rather strengthen consolidate and heal them Sometimes it signifies men great indeed but unable to help that are more mischievous and naught on which some are apt to rely or depend though to their loss as such do who lean on a weak and broken Reed to their own destruction 2 Kings 18.21 Esa. 36.6 Ezek. 29.6 7. A Rush or Bulrush signifies men of the basest and lowest condition Esa. 9.14 19.15 Wormwood because of its ungrateful tast and extream bitterness is by a metaphor brought to signifie sometimes sin and evil Deut. 29.18 Amos 5.7 and 6.12 See Deut. 32.32 Esa. 5.20 Rev. 8.11 Sometimes punishment or torment Jer. 9.15 23.15 Lam. 3.15 19. See Prov. 5.4 So much of the Species of things growing out of the Earth which yeild any Metaphors to which we may fitly subjoyn where mention is made of the containing Subject Which is 1. A Wood. 2. A Garden A Wood inasmuch as it contains many barren Trees is a symbol of infidelity and impiety Esa. 32.15 And because it is full of Trees and Shrubs it carries the notion of an entire Army Esa. 10.34 Of both which we have spoke before in the 10th Chap. where we spoke of Carmel and Lebanon A Garden is the place of the most eminent and choicest Plants and Trees especially that first Garden which we call Paradise The Church of Christ Cant. 4.12 is called a Garden inclosed or barred A Garden because of its spiritual fruitfulness barr'd because hid to the World hid with Christ in God Col. 3.3 The World knoweth us not 1 John 3.1 The same Church with its fruits of the Spirit ver 13. is called Paradise Of which elsewhere Heaven or Eternal Life is called Paradise Luk. 23.43 2 Cor. 12.4 Rev. 2.7 The reason of the metaphorical Appellation being drawn from the extraordinary pleasantness of that Garden and the great plenty of good things there Of Metaphors taken from the Olive-Tree and its Fruit. AMongst the things growing in the Land of Canaan three are most eminent by which its Goodness Fruitfulness and other Excellencies may be known viz. The Olive which is a Tree The Vine which is a Shrub And Grain or Corn of all sorts All which are joyned together Deut. 14.23 18.4 Psal. 104.14 15 16. c. Jer. 31.11 Hos. 2.8 22. Joel 2.19 and in the common Version Gen. 27.37 Psal. 4.7 8. Where the Syriack Interpreter expresses all three From each of these and things that bear affinity or relation to them there are a great many delicate Metaphors deduced in Scripture The People of Israel are called an Olive because of the great dignity with which they were invested by God Jer. 11.16 The Lord called thy Name a green Olive-Tree fair and of goodly fruit as if he had said thou hast been like a green and leafy Olive which most beautifully flourishes giving extraordinary hope of its Fruit. But the Antithesis follows With the noise of a greà t tumult or tempests he hath kindled fire upon it aâ—â—d the branches of it were broken that is as Junius and Tremellius have interpreted it they shall be like encountring storms of Winds which rushing into this place shall shake down thy flowers break the branches that is they will destroy small and great Afterwards they will consume with fire the very Town as if it were the stump of a Tree That these things were transacted the last Chapters of the Kings Chronicles and Jeremiah do fully make it out ver 17. This Olive is said to be planted by the Lord c. Zach. 4. What are called the two Olives ver 3 11 12. are said to be the two Sons of Oyl so the Hebrew ver 14. that is two Oleaginous Olives plentiful fat having as it were a spring of Oyl continually flowing This Metaphor signifies the perpetual supplies of spiritual gifts to the Church through Christ who was beyond measure anointed with the Oyl of gladness Psal. 45.7 from whom believers have this unction 1 John 2.20.27 But this was spoken to in the Chapter of an Anthropopathy Rom. 11.17 The Church of Israel is called an Olive eminent for fatness whose root Abraham may be said to be with respect to the Covenant God entred into with him and the promise of a blessed seed divine benediction and Eternal Life made to his believing posterity that is his Sons by Faith who believe as he did such being only the Sons of Abraham whether Jews or Gentiles Gal. 3.29 This being observed it is easie for any one to understand why the Gentiles are compared to a Wild Olive and what this ingrafting into the Olive is and the partaking of its root and fatness that is the fatness proceeding from the Root and diffused to the Branches by the figure Hendiadys as also the cutting off of the branches Rev. The two Witnesses raised by God by whom those sincere few Teachers of the Church in the midst of the Antichristian Tyranny and fury preserved by God are understood expressed by the number two because in the month of two or three Witnesses every Truth shall be established Deut. 19.15 2 Cor. 13.1 are called two Olives and two Candlesticks standing before the God of the Earth In the former Metaphor we are to understand the consolation of the Word of God given by the Holy Spirit the Oyl of gladness as also fruitfulness in good Works as the Olive is a most fruitful Tree and Constancy and Perseverance in the Faith under persecutions as the leaves of the Olive do not wither but are always green and the wood of the Olive-Tree never rots through age In the latter Metaphor Divine Illumination from the Word of God is understood that this is taken from the fore-cited place of Zach. 4. is evident Oyl The Fruit of the said Tree is much valued and much used amongst all sort of People and Nations In Scripture Metaphors sometimes it denotes an abundance of pleasant and acceptable things Deut. 32.13 Job 29.6 Sometimes Joy and Refreshment of mind if considered with respect to the anointing Esa. 23.5 Psal. 92.10 and 141.5 Cant. 1.3 Esa. 61.3 The Reason of the Metaphor is taken from the fragrancy and wholesomeness of this fruit From hence we may in a manner give a reason for the Name of Christ and Christians it being derived from the Vnction or annointing of the Holy Spirit which is compared to Oyl Esa. 10.27 There is mention made of Oyl And it shall come to pass on that day that his burden shall be removed from off thy shoulder and his yoke from off thy Neck and the yoke shall be destroyed from the face of Oyl or from before the Oyl Which the Chald. expounds of the Messiah Junius and
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
upon his people he can cause his precious dew to distil upon the tender herb and showers of rain to fall upon the grass VII God can make the vilest and worst of sinners to bring forth good fruit when his grace converts them and the barrenest souls to be fruitful souls VIII None can hinder the Almighty from his labour I will work and who shall lett it IX God the spiritual husbandman never grows old and can never die but is ever taking care of his husbandry COROLLARIES 1. THis shews the wonderful condescension of the great and Almighty God in comparing himself to an husbandman an Employment of great toyl and very hard labour yet profitable and honest 2. Shews the great priviledge dignity and security of the Church of Christ being the plantation of the great God in which he takes delight the rest of the world being like a barren and howling Wilderness to it Wo is me that I sojourn in Mesech and dwell in the Tents of Kedar 3. It shews the necessity of being truly grafted into this vineyard a bare profession will not do as in the foolish Virgins case he has a quick eye and will soon find out such as bear no fruit or are rotten at heart such he cuts down and burns 4. Here 's cause of joy to those that are truly implanted into Jesus Christ they are under his special care and watch they shall flourish and bring forth fruit in old age Walled in on every side and so very safe God a Builder Psal. 127.1 Except the Lord build the House they labour in vain that build it Prov. 9. Wisdom hath built her a House Heb. 3.4 But he that built all things is God IN these Scriptures and many others God is called a Builder which is a Metaphor taken from Carpenters and Masons that build Houses The Hebrew word by which Building is express'd is derived from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aedificavit extruxit Domum vel Vrbem to build or rear a House or City 1 Kin. 10.4 Metaphorically 't is put for Procreation and Education of Children of which Families are as it were built Gen. 16.2 2. For repairing decayed Places 1 King 12.25 3. For the Restauration Preservation and Exaltation of God's People Jer. 31.4 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparo instruo to prepare or build up is as Illyricus says a military Word and signifies vasa instrumentáque castrensia colligere the gathering together of Vessels or Vtensils of the Camp of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vessel God may be said to be a Builder in a four-fold respect 1. He created or built the visible World 2. He built or constituted the Church Militant 3. The Church Triumphant 4. The Invisible World the Celestial City or New Jerusalem for the Church Triumphant to inhabit when the visible World is dissolved In a Builder we are to consider three things viz. Skill Strength Action 1. Skill to contrive 2. Strength to provide and 3. Action to compleat All which are fairly applicable to God as a Builder as appears in the following Particulars Metaphor I. A Builder is an Artist a Man of Wisdom to contrive the fittest Model of the Whole in general and of the distinct Rooms and Parts in particular II. A Master-Builder usually hath a principal or Head-Workman to whom he imparts his Secrets in his great and weighty Contrivances who is to enter upon the chiefest part of the Work and not only to work himself but to order and direct all subordinate Workmen III. A Master-Builder hath the Figure or Idea of the Materials in his Mind of which the Fabrick is to be compacted and gives Order for the bringing them forth to answer his great Project and Design IV. A wise Master-Builder lays a Foundation to set that Fabrick upon that he intends to build for a House City or any kind of Edifice which cannot stand without it as Christ tells us V. A Builder puts his Workmen into Order and his Materials into their proper places the Stone Brick Timber Lead Iron Brass Silver c. VI. A Builder raises Fabricks of several sorts some of higher Consideration and Grandure than others as Temples the Palaces and Thrones of Princes Noble and Great Men's Houses inferior Dwellings and dismal Prisons VII A Builder gives Ornament as well as Form and Being to a House VIII A Builder is a great Benefactor to the World in making Places both for Safety and Conveniency IX A Builder is pleased with his Work when finished and is worthy of Honour for it Disparity I. GOD the first Founder and Builder of all things is that great Master of Wisdom of whom it is said that he finds out knowledg of witty Inventions that he is wise and perfect in knowledg that his Wisdom is unsearchable and his Ways Contrivance and Projections past finding out in his Works of Creation as well as Providence for not Man only is fearfully and curiously made but all his other Works so well contrived that it is not possible for any to mend them In Wisdom hast thou made them all II. God the infinite and most wise Contriver hath his Word or Son who is called the Wisdom of God and a wonderful Counsellor to be his Head-Workman who was in the Bosom of the Father and understood all his Secrets by whom he made the Worlds who is called the Son the Character Image or Representative of God without whom there was nothing contrived or made that was made either things in Heaven or things on Earth visible or invisible whether Thrones Dominions or Principalities all things were made by him and he was before all things and from him came Order and Direction to all subordinate or secondary Causes III. God the Builder of all things had the Idea in his own Mind and gave Order for the bringing of them forth in order to suit his most wise and wonderful Purposes for as known to God are all his Works from the beginning so he said Let the Heavens the Earth the Water the Air appear and they did so IV. God this great and wise Master-Builder hath planted the Heavens above and laid the Foundations of the Earth beneath which when we consider that they have no bottom but the Air and the Water we must resolve it into his own Power which can do every thing or his Word or Son who bears up the Pillars of the Earth and upholds all things He looked for a City which hath Foundations whose Builder and Maker is God V. The God of the whole Earth did at the first put all Materials into their proper places and assigned all his Servants their respective Work the Heavens above the Air the Air above the Earth and the Earth above the Waters Christ is Head-Workman above Angels Angels above Men Men in Work and Business above the Fowls of the Air Beasts of the Field creeping Things of the Earth Fishes of the
Confidence V. Some Warriors invade their Enemies with sudden Irruptions not giving them Warning nor Time of Preparation VI. Worldly Men of War know not sometimes how to put a Period to a War when it is begun nor can tell when it will end VII Tho Earthly Warriors can kill yet they cannot make alive VIII Such cannot kill the Soul IX A Warrior may waste his Treasure and empty his Exchequer by long and chargeable Wars X. He makes his Subjects bear the Charge Disparity I. GOD the Spiritual Warrior is the Eternal Jehovah who formed Man and all things else Thou hast laid the Foundations of the Earth and the Heavens are the Works of thy Hands They shall perish but thou shalt endure yea all of them shall wax old like a Garment as a Vesture shalt thou change them But thou art the same and thy Years shall have no end II. God has an absolute Power and Sovereignty over Heaven and Earth whom he will he sets up and pulls down at his pleasure whom he will he kills and whom he will he saves alive He doth whatsoever he pleaseth and who can say unto God What dost thou III. But there is no Match for God in the World Who would set the Briars and Thorns against me in Battel I would go through them I would burn them together He is called a consuming Fire and the greatest of his Enemies are but as Stubble fully dry It was a Saying of Caesar Veni vidi vici and may truly be said of God for he never comes off with Loss IV. The omniscient God that knows all things cannot be baffled nor disappointed he knows who of either side shall fall and who shall be slain and who wounded before the Battel begins V. The Lord of Hosts before he takes up Arms or intends to destroy a single or a combined Enemy gives them timely Warning and Notice of it that so Sinners may be ready and prepare themselves This appears in respect of the Old World those vile Enemies of God the Lord gave them warning one hundred and twenty Years of his breaking in upon them before it came to pass So he likewise gave warning to Jerusalem by the Prophets before he brought the Babylonians in upon them And what warning did the Lord give to the People of the Jews before the Destruction came upon them by the Romans God shoots off his Warning-Piece before he discharges his Murdering-Piece VI. God can in a moment stop any Judgment he can stay the Sword from devouring and the Fire from consuming He knows when the Controversy he hath with any Nation or People shall cease VII The Lord of Hosts can kill and make alive and many times by killing brings to Life VIII But God is able to kill both Soul and Body and after cast them into Hell IX But God's Treasury can never be wasted nor his Store consumed X. But God bears all the Charge of his Wars himself See the Metaphor of Captain Corollaries 1. FRom the foregoing Particulars we may infer That such as fight against God's People fight against God himself he being their Head and General that bears the Charge of the War and will certainly vindicate his People 2. From hence all good Men may derive encouragement because they are under the Conduct of so Incomparable a Warrior that can in a moment destroy all their Enemies 3. We may infer that a Martial Employment is a very honourable and useful Employ viz. when the Cause is good when 't is for God's Glory and for the Honour and Safety of King and People God is called The Lord of Hosts the God of the Armies of Israel which puts a Lustre and Dignity upon this Title c. 4. If God's People be worsted by an Enemy we may infer that it is suffered by the Almighty as a Scourge and Punishment for their Sins This was Israel's Case very often 5. Let God's People when they go out against their Soul-Enemies go in the Name of the Lord of Hosts for 't is dangerous to face an Enemy unless God go with us In the Name of the Lord will we set up our Banners 6. We may infer the desperate Case of such as fight against God Who ever hardned his Heart against him and prospered Such as make a Tumult and hate him that lift up the Heod that take crafty Counsel against his People c. Such shall be made as Stubble before the Wind and their Confederacy laught at by him that sits on high c. The most steely and flinty in the World can no more stand before God than Briars and Thorns before a flaming Fire Whoever commences War with him does it to his own Ruine and Destruction c. 7. Hence let all the Enemies of God consider that it is their wisest and safest Course to lay down their Arms and make their Peace with God 1. Because he is a God of Might and Power 2. Of Terror and Majesty 3. Of Influence and Authority he commands all 4. Of invincible Resolution and Constancy 5. Of so great Valour and Generosity that as there is no fighting with him so honourable Terms may be made with him upon Submission That he is a God of Might and Power Terror and Majesty hath been shewn already therefore we shall proceed to the third Particular viz. 3. He is a God of Influence and Authority he commands all Nothing can stand when he commands a March The Frogs invade Pharaoh the Stars fight against Sisera an Angel fights the whole Host of Assyria the Watchers turn Nebuchadnezzar to Grass toss Belshazzar from the Throne and open the Gates of Babylon for Darius He brings forth his Angels by Troops and shews them in the Air to strengthen or amaze all mounted on Chariots and Horses Sends the Winds out of his Chambers to make Confusion both by Sea and Land which rolls up the great Waves and hurls the Ships against Rocks that overturns Houses pulls up Trees by the Roots enters into small Crannies and shakes the Foundations of the Earth shakes the Walls of Jericho makes the Ground open to swallow up Men alive Whoever he sets himself against they are undone for neither Riches nor Strength will save them Riches profit not in the Day of his Wrath Money cannot bribe him and by Strength can no Flesh prevail For he can smite blind and lame in a moment put in fear smite Hip and Thigh that they cannot move to run away from him break their Cheek-Bone that they shall not bite nor ask for Mercy Many have been overcome by him but never any prospered against him So successful hath he been in Battel that the Victory goes on his Side where-ever he undertakes the War He makes One chase a Thousand and Two put Ten Thousand to Flight As is his Power so is He. His Wisdom and Counsel is such that by one Act he knows the Strength of all his Enemies and the Counsel
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
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
as rather kill than cure that instead of having virtue in them to cure are of a poysonous nature or have no virtue at all XII A Physician doth not only know what Medicines are good for his Patient but also takes care to apply them at a right Time if those things that are proper for the Disease be not rightly and wisely applied the Effects are lost A Man may do as much hurt by giving a good Medicine as by giving an ill one Hence it is vulgarly said That that which is one Man's Help is another Man's Death one Man's Meat is another Man's Poyson XIII A Physician is very diligent and careful of his Patient he hath in Cure looks with a quick Eye tries the Pulse and gives great charge to all that attend upon him XIV A Physician rectifies Disorders and Inequality of Humors XV. A Physician searches Wounds to the bottom to prevent inward Festering Corruption or proud Flesh that may spoil the Cure XVI A Physician in desperate cases when a Member is corrupted and comes to a Gangreen so that the Body is in danger prescribes ways to cut it off XVII A Physician deals very tenderly in binding up the Wounds of his Patient tho he hath a Lion's Heart when he hath to do with some in dangerous cases yet he hath a Lady's Hand when he comes to others XVIII A Physician gives Antidotes to preserve from Distempers and save from Infection XIX A Physician prescribes Rules to Men and Women to preserve Health as to Meat Drink Sleep Exercise c. XX. A Physician when he finds his Patient's Spirits ready to faint swoon and die away gives him of his choice and high-prepared Spirits XXI A Physician greatly rejoyces to see his Medicines take their desired Effect and work an effectual Cure on his Patient XXII A Physician often visits his Patient XXIII It behoveth a Physician to be faithful to his Patient to let him know how it is with him whether better or worse if Death is like to ensue he lets him know it that he may prepare for it Parallel I. JEsus Christ is very skilful in Distempers of the Soul and Body too he knows what the Nature of every Sin is which is the Disease and Sickness of the Soul II. Christ knows what the Nature Virtue and Property is of all spiritual Medicines that are good to cure the Soul viz. the Nature of his Word Spirit c. III. Christ the spiritual Physician is authorized and appointed to this Work The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the Poor He hath sent me to preach Deliverance to the Captives and recovering of Sight to the Blind to set at liberty them that are bruised All he did was as he received Commandment from the Father He was tried many ways and gloriously approved to be every way able and capable to undertake the Care and Cure of Souls IV. Christ when he was asked about his Commission or by what Authority he did those things shewed his Power and License to all produced his Father's Seal to his Commission by the mighty Wonders he did he had John also to bear witness to him but saith he I receive not Testimony from Man but have a greater Witness than that of John for the Works which the Father hath given me to finish the same do bear witness of me that the Father hath sent me By which means he made it appear that he was no Deceiver And indeed whoever they be that take upon them to bring in new Ways and Means to cure Souls if they cannot confirm their Doctrines by such Mediums that no Deceiver can pretend unto they are meer Cheats and Impostors V. Christ knows the inward Parts knows every Sin and Disease of the Soul knows whether it be the Distemper of the stony Heart or the Tympany of Pride or Unbelief that Consumption of the Soul or whatever Plague or Disease doth afflict thee VI. Jesus Christ doth not only know every Distemper of each Man and Woman but also the Cause of it the first Rise from whence it springs what Diseases are Epidemical and what not whether the Cause arises from within from that inward and universal Depravity the original Cause indeed of all spiritual Sickness or whether the present Grief arises more immediatly from an infectious Air Persons or distempered Companions the Ruine of many Souls whether it arises from Unbelief or Worldly-mindedness or Neglect of Duty Temptation of Satan or from other Causes He knows them all VII Christ knows the Inclinations of every Soul what Sin or Sins do most easily beset them or they are chiefly subject unto whether it be Pride or Passion or the inordinate Love of the Creature or whatever else VIII Christ knows all the habitual Diseases of the Soul such Distempers as are inveterate stubborn contumacious from those common Weaknesses and Infirmities of Christians which the best of Men may be overtaken with IX Christ is well experienced no Physician so ancient or hath had so long Experience of Distempers of the Body as he hath had of the Diseases of the Soul How many hath he cured since the beginning of the World of all manner of Sicknesses and Diseases whatsoever X. Jesus Christ useth proper and meet Preparatives to dispose and fit Men for their spiritual Cure makes them sensible of their State and Condition by Nature humbles and lays them low at his Feet puts them upon the Duty of Prayer and hearing the Word and quickly after the Cure follows XI Jesus Christ knows what is proper for every Disease of the Soul and applies such Medicines as are meet and proper according to the Distemper such as are not hurtful and dangerous or that have no healing or saving Quality in them doth not send them to the Light within to Principles of Morality to Popish Pardons or Dispensations from Rome to a bare Reformation from a notorious and scandalous Life or an external Profession of Religion Prayer hearing the Word Alms-Deeds c. to trust to or rely upon for Salvation But contrary-wise to Faith in his own Blood to Repentance and Remission through the Atonement and Merits of his Sacrifice on the Cross. XII Christ makes a right Application of Truth as well as he applies that which is good and proper in it self he does not preach the Terrors of the Law the Severity and Justice of God to a poor broken Soul that lies languishing and trembling that has the Pillars of his Comfort shaken with the breakings of Divine Wrath for such an one he does not prescribe Corrosives but Cordials and Supports from the Mercy of God He pours the Oil of Gladness into his Wounds and gives him the Wine of Consolation On the other hand when a Soul is stubborn swell'd in Pride impenitent presumptuous contemning Advice and godly Counsel c. yet say They shall have Peace tho they add Drunkenness to Thirst
these alone but for all them that shall believe on me through their Word Whosoever comes none is refused that hath an Appeal to make to the great God who is Judg of all the World c. II. But Christ this great Advocate of Souls who appertaineth to the high Court of Heaven is of long standing and great Experience possessed the Place of an Advocate from the Fall nothing can surpass his Cognizance he stood before the Antient of days in the days of Noah Daniel Job c. III. But Jesus Christ knowing all things relating to the Judgment-day gives assurance to his Saints before Trial it shall go well with them He that seeth the Son and believeth in him hath the Cause hath eternal Life and shall never come into Condemnation IV. But Christ this high and holy this great and good this wise and just this true and righteous Advocate carries every Cause he undertakes He will not undertake any Cause to plead effectually but the Believer's He will not speak a word for the Sons of Belial that will not submit to his Laws I pray not for the World but for those thou hast given me For those that willingly submit to his Laws he is successful to a Wonder whatever he desires is done for them his Prayers being always heard V. But the Lord Jesus the Churches Advocate makes sure Work when He carrieth a Cause it 's done in the highest Court it self from whence there is no Appeal Every Cause that Christ carrieth is like the Laws of the Medes and Persians unalterable and like the Covenant ordered in all things and sure it is as the good Part Mary chose that shall never be taken from her neither Men nor Devils shall be able by Fraud nor Force to take it away from them 'T is God that justifieth who is he that condemneth 'T is Christ that died yea rather that is risen again who also maketh Intercession for us VI. Christ hath no Match or Equal but he very much transcends all his Opposites Beelzebub hath had a great Name but he is nothing to Jesus Christ makes him flie before him and fall like Lightning He hath an awful Majesty in his words that if he doth but say Get thee behind me Satan The Lord rebuke thee Satan shrinks off shamefully He dares not cannot stand before this powerful Advocate Application I. BEhold the marvellous Goodness of God that he should in meer Mercy to us appoint such an able Advocate to whom the very Angels themselves are inferior in point of Wisdom Power Office and Honour Those Sons of the Morning shout for Joy at his Appearance as an Advocate and pry into the Mystery of his honourable Work II. There is great Encouragement to come to this Advocate God invites Men to come to Christ for advice and to take his Counsel This is my beloved Son hear Him He is not concealed in some secret Chamber where he cannot be found but stands at the opening of the Gates at the Place of the chiefest Concourse God hath given him to be a Light to the Gentiles and his Salvation to the ends of the Earth Whoever believingly and in truth desires to have him for their Advocate my have access unto him and have their Cause undertaken pleaded and effectually managed by him who is the Judge's own Son The Motives to this Duty are many 1. When poor Sinners come to this holy Advocate they are kindly embraced 2. They have their Work readily undertaken they are not tired out with Delays 3. They have it very carefully managed the Cause is not lost nor suffered to fall to the Ground for want of prudent and careful Management c. 4. It is a great Case that cannot safely be trust in any other hand it is about a Title to an Inheritance wherein if a Man miscarry he is utterly undone yea utterly undone to Eternity 5. Their Cause is admitted of and undertaken without Fees or any kind of Charges He will do all freely without Money 6. There is much Peace Satisfaction and Security in it A Man that hath committed his Cause to this Advocate may sleep in Peace go about his Business in Comfort neither need he in the least doubt or fear of what will follow for there was never any one that trusted in him confounded or put to shame There was never a Cause left by any Man to the wise Counsel and Management of this most powerful and holy Advocate but it carried the Day He is not only able to save but able to save to the utmost not only some but all those that come unto God by him seeing he ever liveth to make Intercession for them III. Who then would refuse coming to Jesus Christ or neglect to make use of this Advocate IV. It also shews us the Cause why Men perish and miss of God's Favour and lose eternal Life It is not for want of free Tenders of Grace or because there is no Advocate to plead for them but it is because they will not open at his Knock nor take his Counsel c. They will not come unto him that they might have Life Lastly Let all Saints who through Satan's Temptations have been overcome and have sinned and wounded their Consciences remember that there is an Advocate for them with the Father Jesus Christ the Righteous Christ an Apostle Heb. 3.1 Consider the Apostle and High-Priest of your Profession Christ Jesus AN Apostle signifies in the Greek one sent and it hath something peculiar to it to distinguish the Office from other Offices appertaining to the Gospel and the Church for tho John Baptist was one sent with many others yet were they not called Apostles but dignified by some other Names Titles or Epithets as Fore-runner Disciple and Servant of the Church c. Now inasmuch as one Rank and Order of Men have this Title given them and by it are distinguished from others concerned in Divine Service we may suppose it to signify their Commission and Qualification for their designed Work which Commission Qualification and designed Work seems to be comprehensive of these three things viz. 1. Immediatly sent 2. Marvellously inspired 3. The Master-Builders of the Gospel-Foundation for the Christian Religion That all these are declared and set forth concerning Jesus Christ is evident Therefore in that Christ is here called an Apostle it must or may signify that He was sent after a higher and more extraordinary manner than common Messengers An Apostle I. AN Apostle was immediatly sent by Christ. II. The Apostles In pursuit of their Commission went up and down preaching the Gospel c. III The Apostles had Christ always with them in their Work in an extraordinary manner IV. An Apostle was to bear witness to the Truth and to Christ's Name V. The Apostles were to open Mysteries that had been kept hid VI. The Apostles were endued with Divine Power to do Wonders and mighty Works
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
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
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
for the Holy Ghost whereunto he might be exalted on the account whereof he might become God seeing this would acknowledge him to be a Person which they deny So he is called the Comforter Joh. 16 7. A Personal Appellation this is also and because he is the Comforter of all Gods People it can be the name of none but a Divine Person In the same place also it is frequently affirmed that He shall come that he shall and will do such and such things all of them declare him to be a Person Thirdly He hath Personal properties assigned unto him as a VVill. He divideth to every man severally as he will and understanding the spirit searcheth all things yea the deep things of God As also the actings that are ascribed unto him are all of them such as undeniably affirm Personal Properties in their Principle and Agent For Fourthly He is the voluntary Author of Divine operations he of old cherished the Creation the spirit of God moved upon the face of the waters He formed and garnished the Heavens he Inspired Acted and Spake in and by the Prophets well spake the holy Ghost by Isaiah the Prophet unto our Fathers 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 He Regenerateth Enlighteneth Sanctifieth Comforteth Instructeth Leadeth Guideth all the Disciples of Christ as the Scriptures every where testifie Now all these are Personal Operations and cannot with any pretence of Sobriety or consistency with Reason be constantly and uniformly assigned unto a quality or vertue He is as the Father and Son God with the Properties of Omniscience and Omnipotence of Life Understanding and VVill and by these Properties workes acts and produceth effects according to VVisdom Choice and Power Fifthly The same regard is had to him in Faith VVorship and Obedience as unto the other Persons of the Father and Son For our being Baptized into his name is our solemn engagement to believe in him to yield obedience to him and to worship him as it puts the same obligation upon us to the Father and the Son So also in reference unto the worship of the Church he Commands that the Ministers of it be separated unto himself The holy Ghost said separate me Barnabas and Saul for the work whereunto I have called them Acts 13.2 ver 4. So they being sent forth by the Holy Ghost departed VVhich is comprehensive of all Religious VVorship of the Church And on the same account is he sinned against as Act. 5.3 4 9. for there is the same Reason of Sin and Obedience Against whom a man may sin formally and ultimately him he is bound to Obey VVorship and believe in And this can be no quality but God himself for what may be the sence of this expression thou hast lyed to the efficacy of God in his operations or how can we be formally obliged unto Obedience to a quality There must then an antecedent unto Faith Trust and Religious Obedience be supposed as the ground of rendering a Person capable of being guilty of Sin towards any For Sin is but a failure in Faith Obedience or VVorship These therefore are due unto the holy Ghost or a man could not sin against him so signally and fatally as some are said to do in the foregoing Testimonies I say therefore unto this part of our Cause as unto the other that unless we will cast off all Reverence of God and in a kind of Atheism which as I suppose the prevailing wickedness of this Age hath not yet arrived unto say that the Scriptures were written on purpose to decieve us and to lead us into mistakes about and misapprehensions of what it proposeth unto us we must acknowledge the holy Ghost to be a Substance a Person God yet distinct from the Father and the Son For to tell us that he will be our Comforter that he will Teach us Lead us Guide us that he spoke of old in and by the Prophets that they were moved by him acted by him that he searcheth the deep things of God works as he will that he appointeth to himself Ministers in the Church In a word to declare in places innumerable what he hath done what he doth what he sayes and speaks how he acts and proceeds what his will is and to warn us that we grieve him not sin not against him with things innumerable of the like nature and all this while to oblige us to believe that he is not a Person an Helper a Comforter a Searcher a Willer but a quality in some especial operations of God or his power and vertue in them were to distract men not to Instruct them and leave them no certain conclusion but this that there is nothing certain in the whole book of God And of no other Tendency are these and the like immaginations of our Adversaries in this matter Dr. Owen Secondly The Gospel is glorious in respect of the Revelation made therein of the Spirit touching his glorious Works and Operations 1. The framing forming and miraculous Conception of the body of our Lord Jesus Christ in the Womb of the Blessed Virgin was the peculiar and special work of the Holy Ghost This work I acknowledge in respect of designation and the Athoritative disposal of things is ascribed unto the Father for so the Lord Christ speaketh unto him A body hast thou prepared me Heb. 10.6 but this preparation doth not signifie the Actual Forming and making Ready of that body but the eternal designation of it was prepared in the Council and Love of the Father As to the voluntary assumption it is ascribed to the Son himself Heb. 2.14 For as much as the Children were partakers of flesh and blood he himself partook of the same He took unto him a Body and Soul entire humane nature as the Children or all Believers the same Synedochically expressed by flesh and blood ver 16. He took on him the Seed of Abraham But immediate Divine Efficiency in this matter was the peculiar work of the Holy Ghost Mat. 1.18 VVhen his Mother Mary was Espoused to Joseph before they came together she was found to be with Child of the holy Ghost Luk. 1.35 The Angel answered and said unto her the holy Ghost shall come upon thee and the power of the highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God 1. The Person working is the holy Ghost he is the wonderful Operator in this glorious work and therein the power of the most high was exerted For the Power of the most High is neither explicatory of the former expression the holy Ghost as though he were only the power of the most High Nor is it adjoyning of a distinct Agent or Cause unto him as tho' the holy Spirit and the power of the most High were distinct Agents in this matter Only
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