almost infinite Others say that 't is as possible to empty the Sea with sieve as to reduce or confine Metaphors to certain Classes or bounds The like may in a manner be said of the Metaphors in Holy Scripture But in as much as it is very profitable for such as are studious in that Sacred Writing it shall be endeavoured so to dispose of most if not all the Metaphors as much as may be done among such a multitude of them found there especially the most frequent and illustrious as that they may be reduced to a certain Order under their respective Heads which will inable us to give a found judgment of the most Elegant and Rhetorical part of the Bible And if any be missing the Harvest being large it may stir up others to gather up and improve the gleanings 6. As to the right distribution or distinction of Metaphors into their right Classes or Heads some take the Method of Plutarch and Quintilian who to avoid confusion in such an infinite variety which can scarce be concluded or terminated by art rightly say that the most illustrious sort of Metaphors are to be expounded and distinguished under certain heads and they make them four viz. 1. From animate things viz. such as have life to animate as when God is put for a Magistrate or a Shepherd for a Prince or Ruler 2. From animate things to inanimate viz. things which have no life as when the Earth is said to Groan and the Olive to Lye 3. Or from inanimate things to animate as when Christ is called a Door a Vine c. 4. Or from inanimate things to inanimate as when the Mystery of Salvation is called a foundation 1 Tim. 6.19 2 Tim. 2.19 c. Others not respecting things as they are in Nature observe a Grammatical series or order because Metaphors are found in Nouns Verbs and Adverbs In Nouns Substantives as where it is said Deut. 22.14 The fat of the Kidneys of Wheat for choice grains of Wheat where is a double Metaphor First In Fat for the choiceness or preciousness and Secondly In Reins which is put for Grains because they are like them in Form and both are joyned because the Reins in a living Creature are covered with Fat Thus Christ is called the Light of the World Joh. 8.12 The Good Shepherd Joh. 10.11 The Apostles are called the Salt of the Earth Matth. 5.13 c. In Nouns Adjective as when one is said to be of Vncircumcised Lips Ears Heart as Exod. 6.12 Jer. 6.10 and 9.26 For to be of an impure and sinfull heart when the unbelieving and worldly minded man is said to be Dead Mat. 8.22 When the Word or Heavenly Doctrine is said to be sound 1 Tim. 1.10 and 6.3 2 Tim. 1.13 and 4.3 c. In Verbs As when 't is said of the Wicked they shall wither Psal. 37.2 That is they shall perish The Soul is said to thirst when it earnestly and vehemently desires any thing Psal. 42.2 So when putting on is taken for assuming as Eph. 4.24 In Adverbs As when to take a thing hardly is put for Grief and Sorrow as Gen. 21 11. To speak hardly is put for roughly or severely as Gen. 42.7 To be grievously wounded is put for very much 1 King 22.34 Thus in the vulgar Latine Edition but the Hebrew is without Adverbs there But a more proper Example is in Matth. 26.75 He wept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitterly that is very much a Metaphor taken from Tast So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splendidly is put for eminently or sumptuously Luke 16.19 But waving these our method shall be to consider this Trope 1. More Specially 2. More Generally 1. More Specially which shall be about things that are translated to God which properly belong to Man Chap. 7. The 2. About what things belonging to other Creatures are ascribed to God Ch. 8. The 3. When things properly ascribable to persons are attributed to things that are not persons Chap. 9. 4. More Generally which shall be to lay down the distinct Heads and Classes of Metaphors with succinct Explications of each 5. We shall produce such Metaphors taken from God and the Creatures as are obvious in Universal Nature ch 10 11.12 6. Such as are taken from Sacred persons and things as Divine Worship c. Chap. 13. CHAP. VII Of Metaphors Translated from Man to God which kind is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANthropopatheia is a Metaphor by which things properly belonging to Creatures especially Man are by a certain similitude attributed to God and Divine things It is likwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condescension because God in his Holy Word descends as it were so low as our capacities expressing his heavenly Mysteries after the manner of men which the Hebrews elegantly call The way of the Sons of men In this Metaphor it is very necessary to take great heed that no mean base or indecent thing be attributed to the most High and Holy Majesty but that the Reason of the similitude be always improved with this Caution or Canon of Divinity viz. Whatsoever is translated from Creatures to God must first be separated from all imperfections and then that which is perfect may safely be ascribed to God To understand these similitudes as the Lord descends graciously to us so let us with a Devout mind by Faith and Prayer ascend unto him comparing spiritual things with spiritual 1 Cor. 2.13 That we may have honourable apprehensions of him and his Divine Mysteries which cannot be done without the aid of the Holy Spirit who only knows the things of God and the depths of his Wisdom revealing them to men by the Word 1 Cor. 2.10 11. To this may our Saviours speech be referred John 6.53 When by a similitude of humane things he speaks of the participation of heavenly things some of the Disciples being of gross and carnal understandings said This is an hard Speech who can hear it abhorring such Flesh eating and Blood drinking to whom Christ says ver 63. It is the spirit that quickneth the flesh profiteth nothing The words that I speak unto you they are Spirit and they are Life That is my words are not to be received in the mode and measure of vulgar or Earthly things but waving such thoughts by the aid and guidance of the Spirit as things spiritually spoken they are to be spiritually understood and by Faith to be beleived for so they are Life and give Life c. In proceeding we shall not only shew those Metaphors that respect God considered singly in his Essence and Divine Majesty but also as manifest in the flesh Some Metaphors are taken from Man and some from other Creatures From Man as 1. His Parts and Members 2. His Affections 3. His Actions 4. His Adjuncts Of which in order The Parts and Members of a Man attributed to God A Soul is attributed to God by which his Life Essence and Will and therefore God himself is
Esa. 51.1 Look into the Rock whence ye are hewen and to the hole of the pit whence ye are digged He speaks of the Godly Israelites sprung from Abraham and Sarah as ver 2. The Reason of this metaphorical phrase Junius and Tremellius fairly deduce from the Argument of this chapter Thus Christ argues I promise that I will comfort and restore the Church although it be wasted and almost nothing ver 3. and that you may the easilier beleive this remember that you are come of Parents that had never begot Children if God by his powerful Word as a hammer break Stones out of a Rock had not done it And therefore you who are in the same Covenant are to experience the same vertue and power of God See Ezek. 4.1 Exod. 24.10 Prov. 17.8.23 More specially there is a metaphorical mention of gems in the description of the Glory and the inward splendor of the Church of Christ Esa. 54.11 Behold I will lay thy Stones with fair colours and lay thy Foundations with Saphires And ver 12. I will make thy Windows of Chrystal and thy gates of Carbuncles and all thy borders of pleasant Stones that this relates to the New Testament times appears by the following words ver 13. And all thy Children shall be taught of the Lord which words John 6.44 45. are cited by Christ application being made to his Church It s Foundation is said to be laid in Saphires and Carbuncles that is in the true knowledge of Jesus Christ who is the only foundation of the Church Matth. 16.16 18. 1 Cor. 3.12 Esa. 53.11 and withall the most precious and resplendent Gem. It is expounded Isa. 54.14 In Righteousness shalt thou be established which is the Righteousness of Christ applyed by true Faith in order to Salvation Its Windows are said to be of Chrystal by which the Apostles Evangelists and other faithful Preachers of the Word of God and their sacred Preaching of Jesus Christ are to be understood through which as by Chrystalline and most transparent Windows heavenly light gets into the Church Its Gates are said to be of Carbuncles a Gem of a flaming colour which derives its name from kindling by which the continual Preaching of the Word is understood that door of utterance Col. 4.3 1 Cor. 16.9 The Gates that shall be open continually Esa. 60.11 By which such as enter are enlightned as by a sparkling Gem and kindled by a Divine Fire Luke 24.32 Did not our heart burn within us c. Lastly all its Borders are said to be of pleasant Stones that is most lovely and desirable By which the amplitude or largeness of the Church of Christ gathered by the Preaching of the Gospel in the whole World built upon Christ himself and his saving knowledge is understood But we must observe that these things are to be most compleatly fulfilled in the heavenly Jerusalem and life Eternal as in its description Rev. 21.10 11 18. c. appears By the metaphor of a Pearl the saving Word of God is expressed Matth. 7.6 So the Kingdom of heaven that is the Church gathered by the Word is compared to a Pearl Matth. 13.45 46. An Adamant or Diamond a precious and most hard Stone is brought to denote the pravity and diabolical hardness of mans heart Zach. 7.12 Salt that good Creatures of God so called by the Evangelist Luke 14.34 Because of its vertue to preserve from putrefaction and season or give a relish unto meat is by a metaphorical Translation applyed sometimes to the Apostles and other Teachers of the Word of God Matth. 5.13 whose office it is to take care that by sound Doctrine and a blameless example of Life their Auditors be preserved from any Corruption as well in the fundamentals of Religion as also as far as may be from any blemish in external Life and Conversation For as Salt applyed to meat consumes the depraved or corrupt humors and so preserves from putrefaction so the Ministers of the Gospel by sound Doctrines and by a prudent application of legal reprehension preserve men from being putrified in sin and are instruments to make them savoury that is that they may please God and so obtain through his mercy in Christ eternal blessedness Theophilact on Mark. 9.50 says that as Salt hinders the generation of Worms in Meat So the Preaching of the Gospel if quick and home seasons carnal men so that the Worm of restlesness shall not generate in them Sometimes it signifies Wisdom and Prudence Mark 9.50 Col. 4.6 Upon which Illyricus Wisdom keeps the Actions Lives and Manners of men from any fault as Salt does flesh and other things And makes life manners and speech grateful and acceptable to all as Salt gives a grateful relish to meat To this Speech seasoned with Salt corrupt Communication is opposed Eph. 4.29 that is obscene foolish or impious talk which for the want of this spiritual Salt as it were stinks and is unsavoury to God and Holy men What we translate Job 1.22 In all this Job sinned not nor charged God foolishly is word for word in the Hebrew thus In all these Job sinned not nor gave unsavouriness against God viz. sinful words as the Chaldee renders it Impiety is noted by the same Word Job 24.12 We have mention of a Covenant of Salt Numb 18.19 2 Chron. 13.5 Which signifies that which is lasting and perpetual the reason of the Speech is because things Salted last very long and do not putrifie See Luth marginal Schol. in Numb 18.19 Sulphur or Brimstone joyned with Fire denotes most heavy punishments Deut. 29.23 Job 18.15 Psal. 11.6 Esa. 34.9 Ezek. 38.22 Hence it is put in the description of Hell Esa. 30.33 Rev. 14.10 and 20.10 and 21.8 All which places some say allude to the destruction of Sodom and Gomorrah by Fire and Brimstone Gen. 19.24 Metaphors taken from Things Growing out of the Earth THings Growing out of the Earth are to be considered distinctly with respect to their Parts as also with respect to their Kinds and Species The Parts are these 1. Seed of which a Plant grows metaphorically signifies the Word of God by power and vertue of which a man is New born and becomes an acceptable Tree or Plant to God Esa. 61.3 1 Pet. 1.23 Being born again not of corruptible Seed but of incorruptible by the Word of God which liveth and abideth for ever 1 John 3.9 Whosoever is born of God doth not commit sin for his Seed remaineth in him And he cannot sin because he is born of God Which is expounded Psal. 119.11 Thy Word have I hid in my heart that I may not sin against thee and Luke 8.15 But that sown in the good ground are they which in an honest and good heart having heard the Word keep it and bring forth with patience To this may be compared the fifth and 11th verses of this chapter where it is expounded that the Seed is the word of God
with respect to his inward or efficacious decree of Creating things Psal. 104.7 compared with verses 5 6. Gen. 1.9 As also with respect to the Gospel of Christ Psal 68.34 by the term voice respect is had to the voice of Thunder Psal. 29. peruse ver 12.19 Eph. 4.10.11 To this belongs the Sirnames which Christ gave John and James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons of Thunder because they were principal and powerful Preachers of his Word Lightning by a metaphor signifies the bright or furbisht blade of a Lance or Sword which shines and terrifies like lightning Ezek. 21.10 Nahum 3.3 To denote the Anger of God a glittering Sword is attributed to him by an Anthropopathy Deut. 32.41 So is a glittering Spear Hab. 3.11 So it is said Job 20.25 The Lightning cometh so the Hebrew that is as our translation gives it a glistering Sword or as Pagninus render Iron or a Sword like Lightning Hail likewise as Thunder and Storms do carries the notion of Anger Vengeance and most heavy punishments and hence in that description of God in his great Majesty and manifestation of his power and Wrath Psal. 18.12 13 14. Hail is joyned with Lightnings and Thunder Esa. 28.17 And the Hail shall sweep away the Refuge of lies and the waters shall overflow the hiding place that is the vengeance to come shall overthrow the Refuge in which you vainly hope Just as if a storm of Hail and overflowing of Waters should overthrow and overwhelm the Tents you inhabit in in the Fields Esa. 32.19 And it shall Hail in the descent or steep part of the wood and the City shall be utterly abased This has a coherence with the foregoing description of the celestial happiness of the Godly by an Antithesis As if he had said although the whole World which the Prophet expresses Synecdochically by a wood and City that is unmanured and habitable places should be terrifyed for their wickedness or should threaten yet the Godly shall be preserved safely from all the impending or menacing mischiefs See Psal. 46.2 3. and the following verses Rain because it brings great profit to the Earth and yet if it be immoderate or unseasonable becomes hurtful is therefore metaphorically used in a twofold manner viz. in a good and bad sence Examples of the former are to be seen Ezek. 22.24 Thou art the Land which is not cleansed nor Rained upon in the Day of Indignation that is thou shalt not feel any case or relaxation of the pains or punishments which shall be inflicted on thee from on high Ezek. 34.26 The spiritual blessing in the Kingdom of Christ is set down in the similitude of a Shower or rain in season as the fruitfulness of the Earth is ver 2â—â— Hosea 10.12 It is time to seek the Lord till he come and Rain Righteousness upon you Or as the Hebrew is wet you with the rain of Righteousness viz Of Christ the Redeemer and Saviour the sence and application of whom in the hearts of men refreshâ—â— rejoyces and makes them fruitful in good works as Rain refreshes the Earth and renders it fruitful The Word is emphatical and signifies both Raining and Teaching and therefore some translate it that he may teach you Righteousness to intimate that true saving Righteousness cannot be obtained but through the Word of God which is a shower of Rain in season to refresh contrite sinners and hence it is compared to Rain because of the Rains usefulness Esa. 55.10 11. But that it signifies Rain in the place cited the foregoing Allegory of Raining deriv'd from fertilizing the Earth is very clear See Hos. 6.3 Zach. 14.7 2. Examples of the latter are to be read Job 20.23 VVhen he is about to fill his Belly God shall cast the fury of his wrath upon him and shall Rain it upon him while he is eating By this and the following metaphors the plenty of punishments inflicted on the wicked as the effects of Gods Anger are denoted Psal. 11.6 Vpon the wicked he shall Rain snares Fire and Brimstone that is he shall copiously exercise dreadful Judgments upon them See Eccl. 12.2 Psal. 42.7 Deep calleth unto Deep at the noise of thy water-spouts By the Conduits or water conveyances for so the Word signifies are understood Clouds which pour down much Rain the meaning is that one trouble brings on another and whilst the former is scarce over another stands at the door as if invited or called by the first And as the Clouds send down great showers upon the Earth with much fierceness and noise causing hurtful floods and sometimes dangerous deluges So one Calamity ushers another upon me so that I am afflicted and terrified with great perils Snow is put for Glory Prosperity and Pleasantness of Canaan when delivered from Enemies Psal. 68.14 and Psal. 51.7 For cleansing from sin Esa. 1.18 And the eternal felicity of believers Dew which falls from the Air moistning and fertilizing the Earth in two places denotes the state of Believers 1. In this World as Psal. 110.3 The Dew of Christs youth is mentioned that is the Church of Believers adopted by the Spirit of Christ which like Dew is born again by the VVord and Gospel Ministrations and may be fitly compared to Dew because a faithful confession and pious conversation are edifying to others and win them for Christ rendring the Church fruitful as the Dew does the Earth as also with respect to the mutual commiseration love and benefits with which Christians comfort each other as Dew sweetly refreshes and as it were cheers the Earth when scorched and dried up by the Suns intemperate heat See Micah 5.7 Hos. 14.5 Psal. 33.3 2. In the world to come and Resurrection from the Dead Esa. 26.19 Thy Dew is as the Dew of herbs This is an acclamation to God whose gracious power and most powerful Grace which he exercises in the Resurrection of Believers is called Dew and compared to the Dew that falls upon herbs As if he had said as the Dew of Heaven refreshes and raises up those herbs which were as it were Dead and withered because of the Suns heat So thy power O God shall raise up and make thy Dead to Live c. For the connexion of the whole verse and propriety of the words shew that the Resurrection of the Dead is here treated of The Chaldee interprets it the Dew of Light which gives the light of eternal blessedness The paraphrase upon the whole verse is thus Thou art he which quickens the Dead thou raisest the bones of their Carkasses they shall live and praise thee before all who were before converted into dust because the Dew of light is thy Dew to such as observe thy Law but the wicked to whom thou gavest power and yet transgressed thy Law thou wilt cast in to Hell Metaphors taken from Water THese metaphors may be thus distinguished 1. Such things as concern the Name or Appellation of Waters 2. The Subjects or Things containing Water 3.
that want water this signifies the Idolatries of Apostacy of the people to which God the Fountain of living water is opposed 3. The Qualities of Water of these we will note two 1. It is Fluid and Liquid and if congealed by cold it is resolved and liquifi'd again by heat Hence a metaphor is taken for when to melt or to be liquid is spoke of men it signifies fear consternation anxiety and griefs Exod. 15.15 Deut. 1.28 and 20.8 Josh. 7.5 where liquid water is added Job 7.5 and 9.23 Psal. 75.3 and 107.26 Esa. 10.18 and 13.7 and 31.8 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies melting the Chald. breaking Consternation for fear Others render it Tribute which is the other signification of the word Esa. 6.4.7 Ezek. 21.15 Job 30.22 So Ovid de Ponto Sic mea perpetuis liquescant pectora curis So may my breasts with constant sorrows melt See Psal. 58.7 8. and 22.14.15 Where there is an express comparison Psal. 119.28 My soul melteth in the Hebrew droppeth for heaviness that is consumes as if it were liquid the Chald. My soul is sad for sorrow Some say that this is an hyperbolical description of his Tears as if his soul were liquid and resolved into weeping See Job 6.14 15. Judg. 15.14 2. Water is capable of Cold and Heat Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervent in spirit by which spiritual ardor and the zeal of Faith and piety is denoted the Syriack expresses it by a word which signifies boyling water Job 41.22 Ezek. 24.3.5 See Job 30.27 Rev. 3.15 I know thy works that thou art neither cold nor hot I would thou wert cold or hot ver 16. So that then because thou art lukewarm and neither cold nor hot I will spue thee out of my mouth In this text there is a manifest translation from the qualities of water He calls the Cold such as are without any interest in Christ or the unconverted and the Hot he calls such as are endued with the true knowledge of Christ in an eminent degree and the lukewarm are such as would be called Christians but do not seriously stand by or plead the cause of Religion nor lead a life conformable to their holy profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God loves such as are hot or fervent with the zeal of piety But the lukewarm who are only Christians in Name and not in reality he hates nor will he reckon them among his which by a metaphorical allusion to warm water is here expressed For by that a man is easily provok't to vomit so that Christ by the term vomiting expresses that he will reprobate such Object But what means this where he wishes that he were Cold Does that frame of spirit also please God Answer This is to be understood respectively or by way of Comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cold in that with respect to the lukewarm are more praise worthy because they openly profess what they are not counterfeiting that sanctity which they have not pretending one thing and doing another but being under the blindness of a natural state if they are taught they frequently amend and prove good men whereas the lukewarm making a specious shew of Godliness but denying the power are in afar hopeless condition The sence therefore is it is fit that thou beest put into the extream degrees that thou mayest be judged c. Prov. 17.27 A man of understanding is of an excellent Spirit the Hebrew is of a cool spirit that is of a sedate and quiet mind who is not easily provok't to be disturb'd with the fiery sallies and intemperate heat of Anger 4. The Actions of Water are of two sorts some it s own actions as to break forth Job 28.4 which signifies abundance of Wealth and a plentiful off-spring Gen. 28.14 and 30.43 Exod. 1.12 Job 1.10 Hosea 4.10 Also a publishing of speech 1 Sam. 3.1 1 Chron. 13.2 2 Chron. 31.5 When the waters are said to overflow it signifies an irruption or attaques of a multitude of Enemies and also the celerity and speed of the invasion Examples of the former are Esa. 8.8 and 28.15.17 18. Dan. 11.22 Nah. 1.8 Of the latter Psal. 90.5 Esa. 10.22 Jer 8.6 Isa. 22. All Nations shall flow together to it Jer. 51.44 Micah 4.1 Here the Prophets treat of the Conversion of the Gentiles to Christ by a very significant metaphor In the means of Conversion which is the Evangelical word by his Divine efficacy the people willingly without any compulsion flock to him Waters naturally descend if they are made to ascend it is by Engines or art and not from any spontaneous motion or peculiar quality so inclining them so this people when they tend Sion-wards and ascend that Holy Hill are acted animated and strengthned by the aid art and efficacy of the Holy Spirit by the Gospel of Christ. In men converted 1. This denotes diligence and fervour in piety as waters gather together with Celerity and Impetuosity 2 It denotes Frequency and Plenty as many waters flow together 3. It denotes Concord or Agreement as many streams come from divers places and when they meet make up one homogeneous body whose parts cannot be discerned from each other c. See Psal. 19.3 and 79.2.119.171 Prov. 1.23 and 15.2.28 and 18.4 Psal. 45.1 My heart is inditing a good matter the Hebrew is my heart boileth or bubbleth up a good word The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eructavit prompsit this is an elegant metaphor of the speech of the heart well premeditated which by the mouth and lips is uttered as water when it boils oftentimes bubbles over To Distill is put for Speech Doctrine or Prophecy either because like Rain or Dew it is every moment instill'd into the Ears for all Words and Sentences are not proposed at one and the same time but distinctly and as it were by drops Or because as Rain and Dew Waters Refreshes and Fructifies the Earth so does heavenly Doctrine render a soul fruitful c. Examples are to be seen Deut. 32.2 Job 29.22 Ezek. 20.46 and 21.2 Mic. 2.6.11 The Heavens and Skies are said to drop down Righteousness when God gives blessings from Heaven Esa. 45.8 See Joel 3.18 Amos 9.13 The Mountains shall drop New-wine and the Hills flow with milk by which is understood that plenty of Celestial blessings purchased by the Merits of Christ. Some Actions of a man about waters as to pour out which signifies Evil sometimes with respect to God when he is said to pour out his wrath that is when he grievously punishes 2 Chron. 12.7 Esa. 42.25 Psal. 79.6 Jer. 42.18 Ezek. 9.8 22.23 Dan. 9.11 Lam. 2 4. Hos. 5.10 God is said to pour contempt upon Princes Psal. 107.39 40. that is he will devest tyrants of all authority and make them contemptible in exiles or banishment as it follows there See Job 16.13 Psal. 141.8 As it respects men it signifies the evil of guilt
Esa. 45.1 And by way of excellency the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnctus our chief Priest King and Prophet blessed for ever is so called as the word denotes Dan. 9.24 Psal. 2.2 John 1.42 And 4.25 Hence the name of the annointed one is commonly given him in the New Testament Matth. 1.16 17. And 2.4 And 11.16 And 22.42 Luke 2.26 See also Psal. 2.6 And 45.7 8. Esa. 61.1 Dan. 9.25 Luke 4.18 Acts 10.38 Heb. 1.9 See Col. 2.9 And John 3.34 35. From our Lord Christ we are called Christians because we believe in him Acts 11.26 being made partakers of that Holy Annointing Heb. 1.9 John 2.20 Hence made Kings and Priests Rev. 1.6 See Esa. 61.3 2 Cor. 1.21 22. Rom. 5.5 c. 3. Holy Days and Times Of these the Sabbath is most eminent being a day of rest the seventh in a week instituted by God upon the compleating of his creating work Gen. 2.3 and most exactly to be observed by the people of Israel by the the Command of God this is metaphorically translated to express New Testament Worship Esa. 56.4 and to denote the rest of eternal blessedness Esa. 66.23 where there is mention also of a New Moon in the same sence which was a Jewish Holy-day likewise Hence it is said Heb. 4.9 That there is a Sabbatism left for the people of God From the Jewish Pass-over to which the Days of unleavened bread were joyned the Apostle makes a fair Allegorical exhortation 1 Cor. 5.7 8. Where Christ is called our Pass-over because he was sacrific'd and slain for us as the Paschal Lambs which were Types of the Messiah were slain in the Old Testament The Feast of Tabernacles is put for the whole spiritual Worship of the Old Testament Zach. 1â—â— 16 18 19. All Christians while they sojourn as Strangers and Pilgrims in this world do celebrate a Feast of Tabernacles whilst they long for the heavenly City to which they hasten not with the feet of the body but by the affection of the Heart and the progress of piety and good works See Gen. 47.9 Psal. 39.12 Psal. 119 19. 2 Cor. 5.4 6 8. Heb. 11.13 14. The words of Augustine are memorable Vse the World says he But let it not insnare you that thou hast come into it art upon thy Journey out of it and that thou didst come to depart not to tarry is certain thou art then upon a Journey let this Life be thy Inn use money as a Traveller upon the Road does a Table Cup Pot and Bed that is to leave them not to tarry with them So much of Old Testament Rites those of the New Testament are two Baptism and the Lords Supper Baptism and to Baptize are metaphorically put 1. For the miraculous effusion of the Holy Spirit upon the Apostles and other Believers in the primitive Church To the Holy Spirit is sometimes added Fire which is a symbol of its external manifestation Acts 2.3 Matth. 3.11 Mark 1.8 Luke 3.16 John 1.33 Acts 1.5 and 11.16 Some give a Reason of the appellation from the Analogical Immersion or dipping for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baptize signifies because the house where the holy Spirit came upon the Apostles was so filled that they were as it were drowned in it Others say that the reason of the appellation is from the great plenty and abundance of those gifts as the Baptized were wont to be plunged or dipped in water or that they were wholly immerged in this Likewise because by the efficacy of the holy Spirit they were cleansed from sin refreshed and purified as water quenches thirst and washes away spots and filth c. 2. It is put for Calamities and Afflictions especially those of Christ Matth. 20.22.23 Mark 10.38 39. Luke 12.50 The Reason of this metaphor is likewise taken from multitude or abundance as Calamities are elsewhere compared to many and deep waters Psal. 18.16 and 32.6 and 69.1 2. c. 3. For the miraculous passage of the Israelites through the Red Sea 1 Cor. 10.2 which was a Type of Gospel Baptism c. From Bread the other part of the Lords Supper some think a metaphor is taken 1 Cor. 10.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam unus panis unum Corpus multi sumus which is word for word in English thus because one Bread we being many are one body in our Translation for being many and one Body Upon which Erasmus in his Annotations The Greeks think that we understand that Bread which is the Body of the Lord Whereas all Christians are Members of Christ as if he had corrected what he before had spoke viz. we partake for it is more to be one and the same than partaker And in his Paraphrase thus We being all partakers of the same Bread do declare that though we be many in Number yet in the consent and harmony of minds we are one Bread and one Body Others Glassius in Rhet. sacra p. 434. says more truly understand the word Bread properly and that there is an Ellipsis of the Verb substantive is in this sence There is one Bread in the holy Supper So likewise we being many are one body the Syriack clearly expresses it thus As that Bread is therefore one so all we are one body For we all receive of the self same Bread For that sameness of Bread in the holy Supper is to be understood with respect to the Sacramental use of it as well as the Identity of matter c. CHAP. XIV Of a Synecdoche HAving largely gone through the most frequent and most eminent Tropes in the Scripture principally Metaphors we will be more Concise in what follows and illustrate each with a few Scripture Examples by which the rest of chat kind may be easily understood A Synecdoche is a Trope by which the whole is put for part or part for the whole And whereas the whole is either the Genus or Intire thing And part is a Species or Member we will treat of the 4 kinds of Synecdoche's in order A Synecdoche of the Genus is when the Genus is put for the Species or an Vniversal for a Particular as when 1. The Term All is put for the greatest part or many as that Rule of Law in the Pandects § quod Major All seem to do that which the greater part does In doing this there must be great heed taken to the Scope and right meaning of the Text take a few Examples out of the Old Testament Exod. 9.6 And All the Cattle of Egypt Died that is all that is in the field as ver 3. and some were left as ver 19. Chap. 14.26 28. and cap. 9.29 Exod. 32.3 All the People that is the greatest part as ver 26. Hence Paul uses a particular word 1 Cor. 10.7 viz. Some See more Examples Exod. 32.26 with ver 29. and Deut. 33.9 Isa. 2.2 3. Deut. 28.64 2 Sam 16.22 Hos. 7.4 c. In the New Testament
going over it and the wall being a thicker substance keeps them from passing through his sore and heavy afflictions are but as hedge in a way of mercy to keep his Children from evil the pursuit of which would ruine them XV. The Lord God in seeming absence or distance from his Children never forgets them but has them in continual remembrance as in the case of Ephraim XVI The heavenly Father overlooks the frailties and miscarriages of his Children through Christ for he accepts of a willing mind c. and highly prizes sincerity He is merciful to their unrighteousness and their sins and iniquities will he remember no more he is free to pardon the penitent and humble Confessor Psal. 32.5 XVII What a lamenting Prosopopoeia does the Lord use by the Prophet Hear O Heavens give ear O Earth I have nourished and brought up Children and they have rebelled against me How great his patience is and how gently he deals with them and how frequent his calls to repentance are the Scriptures noted in the Margent clearly evidence XVIII God the heavenly-Father if his Children be stubborn and perverse visits their transgressions with a Rod and their iniquity with stripes yet takes not his loving kindness from them To be without Chastisement is a note of Bastardy and to be corrected is a certain sign of Gods love for those whom he loves he chastens XIX God the Great Father does the like My bowels saith he are troubled for repenting Ephraim I will surely have mercy upon him In all their afflictions he was afflicted he chastens for our profit and corrects in measure he executes not the fierceness of his anger to destroy Ephraim because he is God and not Man but in love and pity redeems his Saints c. XX. God lays up for his Children he not only distributes plentifully of his good things now but has much more in store and reversion for them O how great is thy goodness says the Psalmist which thou hast laid up for them that fear thee Henceforth saith the Apostle is laid up for me a Crown of Righteousness c. METAPHOR I. EArthly Fathers are men subject to passions and may sometimes unjustly harden their hearts and prove cruel to their Children II. Earthly Parents though Kings and Potentates are men of little Dignity and Grandeur in comparison of the Greatness and Glory of the Almighty III. Earthly Fathers may not know the condition of their remote Children or may be unable to help them in straits c. or send seasonable supplies IV. Earthly Parents maybe in a moment made poor and their Children brought to Beggery or by giving may impoverish themselves V. Earthly Parents though they instruct their Children yet cannot convert the heart VI. An Earthly Parent cannot so give his Estate as that all his Children collectively consider'd may possess all and yet every one possess the whole as if no other had a share in it VII Fathers are mortal they are Children of yesterday they pass away and leave their Children Fatherless VIII The best of Fathers are no perfect examples or paterns of goodness for their Children may not only equal but excel them DISPARITY I. OUr heavenly Father is God and not Man and therefore doth whatsoever is good and right never wronging any of his Children In righteousness hast thou afflicted me II. But our heavenly Father has no Superiour in Quality nor Equal in Dignity his Majesty is infinite and his Glory unspeakable ten thousand times ten thousand and thousands of thousands of Angels wait upon his Throne the least of which excels all the Kings of the Earth III. God knows all the wants of his Children in what place or condition soever they are in and can give them sufficient suitable and seasonable relief though the powers of Hell and wicked men should be set against them IV. God can never be made poor nor is his store the less for distribution his Spiritual Children are beyond all possibility of want V. God speaks to the heart and fastens his Word as a Nail in a sure place he makes the heart of stone to be a heart of flesh he speaks the Word of Grace to them and gives them the Grace of the Word VI. God makes every one of his Children joynt Heirs of the Eternal Inheritance and yet 't is so that every one hath the whole propriety they shall all possess a Crown and Kingdom of joy and glory joyntly and yet so that every one shall have it wholly to himself a whole God to himself a whole Christ to himself a whole Heaven to himself every one has God for his Portion particularly and Christ for a Husband and yet all of them joyntly do enjoy them together VII God is immortal from everlasting to everlasting he is called the living Father the Father of Eternity and so uncapable of any change he is a Spirit and the Father of Spirits and Life VIII But God is a perfect patern to all his Children those Perfections and Excellencies of the Divine Being that are communicable are set before us for our imitation and though we should do our best to be as like him as we can yet when we have done all and gone as high as we are capable to go by the assistance of Grace we shall notwithstanding infinitely fall short of that perfect Copy COROLLARIES 1. FRom the foregoing Parallels we may infer that Believers as such are of the most glorious and Illustrious Extraction in the world for the Almighty God is their Father 2. That this Spiritual Sonship is the greatest and chiefest of Blessings and Priviledges because it gives a Title to an Everlasting Kingdom in Heaven 3. That Saints should be incouraged against doubts dejectedness and dispondency in-affliction because their Father has provided so glorious an Estate in reversion for them and which they shall shortly possess 4. That Saints have cause to be comforted for they have a gracious Father ready to receive all their Applications and in all cases help relieve and defend them 5. That it is the duty of Saints to behave themselves suitable to their quality and not debase their Birth and Pedigree nor stain the glory of their Fathers House by sinful base reproachful actions A sordid imploy and base Society do not become a Kings Son 6. As God is the best of Fathers so let Christians labour to be the best of Children 7. Let them beware how they grieve his Spirit or provoke him to take the Rod. 8. This may support us under the loss of our nearest and best Relations God a Portion PSAL. 16.5 The Lord is the Portion of my Inheritance PSAL. 73.26 But God is the strength of my heart and my Portion for ever See Jer. 51.12 Psal. 112.57 Psal. 142.5 POrtion or Inheritance as the word is read Gen. 31.14 1 King 12.16 and 2 Chron. 10.16 is a Metaphor taken from Earthly Portions or Inheritances which
live a godly Life to keep a good Conscience towards God and towards Men these are part of those things the Spirit guides Men in and such who thus live are led by the Spirit of God and are the Sons of God THE Word of God Compared To LIGHT The Fourth Head of Metaphors Allegories Similitudes and other borrowed Terms in Scripture that relate to the most Sacred Word of GOD. Psal. 119.105 Thy Word is a Lamp unto my feet and a Light unto my path 2 Pet. 1.19 We have also a more sure word of prophecy whereunto ye do well that ye take heed as unto a light that shineth in a Dark place c. 2 Cor. 4.4 6. Least the light of the glorious Gospel of Christ who is the Image of God should shine upon them c. In handling this Metaphor we will 1. Shew what Light is 2. Give its various acceptations 3. Run the Parallel and largely open the Properties of Gospel Light Concluding with Practical Improvements upon that and some Dependant and Collateral Points LIght properly taken is thus defined Lux est claritas seu splendor in Corpore luminoso vel extra a corpore luminoso exiens that is Light is a Clarity Brightness or Splendor in a luminous body or proceeding from it It is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or from whence comes the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cerno to behold which cannot be done but where there is light The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maor is properly a lightsome or lucid body as the Sun Moon Stars Gen. 1.14 15 The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 17.2 Act. 26.23 the Latines lux and lumen It is threefold viz. there is a Natural light a light of Grace and a light of Glory the first is common to all that have the Sense of Seeing the second to Believers only on Earth the third to the Saints and glorified Spirits in Heaven The second sort of which we treat proceeds from Christ who is called the light Joh. 1. and his Gospel which is also called Light because it has the same influence and Efficacy in illuminating the Minds of Men which without it are spiritually dark as the Sun and other lucid bodies have to help our Corporal Eyes in the discovery of Objects Light Metaphorically is put for life it self Job 3.16 20 21. 2. For any Prosperity and Joy of Mind arising from thence Esth. 8.16 3. For the open and manifest state of things Matth. 10.27 Zeph. 3.5 Joh. 3.21 1 Cor. 4.5 4. For Favour and Good Will Prov. 16.15 5. For the Mistery of Regeneration 1 With respect to the Organical Cause of it viz. the Word and Spirit of God Psal. 43. Prov. 6.23 Isa. 2.5.20 2 Cor. 4.6 1 John 2.8 2 With respect to the formal Cause which is the Saving knowledge of Christ and true Faith Act 26.18 Eph. 5.8 1 Pet. 2.9 1 John 1.7 Hence Believers are called the Sons of Light Luk. 16.8 Eph. 5.8 1 Thes. 5.5 and the Graces of the Spirit and effects thereof the Armour of Light Rom. 13.12 3 VVith respect to the final Cause the last scope and effect of Faith which is life Eternal Isa. 6O 19 20. Joh. 8.12 Act. 26.23 2 Tim. 1.10 c. More particularly by a Metaphor Light is put for Knowledge Dan. 5.11 Isa. 60.3 For Beleivers Eph. 5.8 For the Ministers of the Gospel Matth. 5.14 For God himself 1 Joh. 1.5 Natural light was the first perfect Creature that God made of this visible world Gen. 1.3 Light is put for the Morning Neh. 8.3 And he read unto them from the light so the Hebrew until Midday Noon light in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zocharajim signifies double light or that which is extraordinary shining The Devil is called an Angel of Light 2 Cor. 11.14 that is by himself or Agents he assumes a specious and seeming Sanctity on purpose to insnare and deceive the Godly God is said to dwell in unapproachable Light 1 Tim. 6. that is in such transcendent Glory that no Mortal Eye can approach unto There is nothing so illustrious and glorious as Light hence the joyes of Heaven are set out by it In what respect the Word or Gospel is compared to Light take as followeth METAPHOR 1. Light is pleasant and very Comfortable Truly Light is sweet saith Solomon and a pleasant thing it is for the Eyes to see the Sun How grevious is it to be blind or to be kept in a deep and dark Dungion without seeing or beholding the Light 2. Light hath a penetrating quality it is of such a piercing and subtil Nature that it conveys it self into the least Crevise you can hardly make a Fence so Close as wholly to keep out light 3. Light makes manifest Great Light discovers and makes things manifest causing them to appear as they are in their proper nature which in the dark many times are taken to be that which indeed they are not When you would see what a thing is that you may make a true Judgment of it you bring it to the Light Whatsoever maketh manifest saith the Apostle is Light 4. Light hath a Directive vertue it Guides men in their way the Traveller by the Benefit of Light sees what path to keep and how to avoid the Dangers that may attend should he turn to the Right hand or to the Left 5. Light hath a Chearing Warming and Reviving Quality Light contributes much to the Vegetation Growth and Life of Plants and other Creatures Light and Motion are the cause of heat which the Heavenly Bodies send down upon the Earth Light is that Instrument whereby all Influences of Heaven are communicated and dispersed to the World 6. Light hath a purging and purifying Vertue Fogs and Mists that are gathered in Darkness are dispersed and scattered when the Light comes hence Light is called the refining-pot of Nature The World saith a worthy Divine would be an unwholsom Pesthouse if it had no Light 7. Light is of an undefileable Nature Tho' it passeth through sinks and most polluted places yet it Contracts no defilement it cleanseth all things but is defiled by nothing 'T is a quality so spiritual that nothing can fasten upon it to pollute it 8. Light is Glorious for beauty and splendor Hence the Glory of Heaven is called Light There is nothing of all created beings so Glorious as the Sun and light is a resplendency and shining forth of it Parallel 1. The Word or Gospel of Jesus Christ is very pleasant and a delightful thing How woful was the state of England in former times when men were kept in the Dungeon of Popish Darkness without the Precious Light of Gods Word Light is compared to Gladness and a good Day many Good Days have we enjoyed since God sent out his Light and Truth amongst us 2. The Word of God is of a searching and penitrating nature the Apostle saith it is quick
We shall here only speak of the Word as it is compared to a Hammer Simile A Hammer is a fit Instrument to break Rocks and beat Stones in pieces c. II. A Hammer can do nothing of it self without the hand that uses it III. According to the Strength Design and Wisdom of the Work-Man a Hammer doth effect this or that c. IV. A Hammer is not only a fit Instrument to break things in pieces withall but also to drive home Nails c. and to clench and fasten them also Parallel THe Word of God is prepared by the Almighty as a fit means to break in pieces the stony and rocky Hearts of Sinners II. The Word of God cannot of it self break in pieces the Sinner's Heart God must use it by the hand of the Spirit if ever it accomplish that for which he sent it III. So according to the Design Wisdom and Strength the Holy Ghost is pleased to put forth upon the Heart of a Sinner is the nature of the VVork that is effected or accomplished thereby VI. So the Word of God in the hand of the Spirit is very useful to drive home and fasten 1. The Nails of Conviction 2. To drive home and fasten Precepts 3. To drive home and fasten Promises God is the great Master of Assemblies who fastens the Words of the Wise as Goads and Nails given from one Shepherd Inferences EXamine your selves have you experienced the Word to be like a Hammer 1. Have you been broken in pieces by it have you been under Grief and Trouble for your Sins 2. Are you broken off from your Sins 3. Are your Hearts soft 4. Hath the Word and Spirit of God fastened Convictions so upon you that you cannot get free of them Do they abide like a Nail in a sure place Have the Precepts of God in like manner been drove home that you cannot rest till you have submitted to them Have Promises been so fastened as that you do believe and stedfastly apply them to your own Souls II. If you would have the Word of God break your hard and rocky Hearts then 1. Consider the Severity of it touching the Threatnings thereof Gal. 3.10 Mark 16.16 Luk. 13.5 2. Consider what hath been executed upon such who break the Word 1. Adam 2. The old World 3. Korah and his Company Those that broke Moses 's Law dyed without Mercy under two or three Witnesses Heb. 10.28 3. Consider the Truth of the Word Mat. 5.18 Job 36.17 Luk. 21.22 4. The Power and Authority of the Word 5. The Torments of the Damned 6. Read often and consider the Sufferings of Christ. 7. Cry to God that he would be pleased to take the Hammer of the Word into the hand of his Spirit and smite your rocky Hearts See Simile stony and rocky Heart The Word of God the Sword of the Spirit Eph. 6.17 And the Sword of the Spirit which is the Word of God TWO things may be inquired into and in both these respects we shall run the Parallel 1. Why the VVord of God is compared to a Sword 2. VVhy the VVord is called the Sword of the Spirit 1. Some take as Mr. Gurnall observes the Abstract here to be put for the Concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sword of the Spirit for the spiritual Sword as if it were no more but take the spiritual Sword which is the VVord of God according to that of the Apostle 2 Cor. 10.4 The Weapons of our Warfare are not carnal but mighty that is spiritual VVeapons Indeed Satan being a Spirit must be fought with spiritual VVeapons and such is the VVord of God viz. a spiritual Sword but this tho true reacheth not the full sence of the Place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Personaliter for the Person of the Holy Spirit METAPHOR A Sword is a Weapon generally made use of by all Souldiers of every Rank and Quality the Captain as well as the ordinary Souldier hath and ought to have his Sword II. A Sword is a Weapon by which they do not only defend themselves but also do great Execution upon their Enemies III. A Sword is a keen sharp piercing Weapon it will enter into the Body and pierce the very Heart of a Man IV. A Sword is an honourable Weapon and of great Antiquity it hath been in use from the beginning a Weapon that no Enemy hath any just cause to quarrel with V. Some Swords have two Edges they will cut both ways they will cut backwards and forwards as they go in and as they come out VI. A Sword will cut off a Member many a Leg and Arm have been cut off therewith VII Some Wounds of a Sword are so mortal that there is no cure for them VIII A Sword is born oft-times before a Magistrate to signify Authority and Justice He bears not the Sword in vain IX A Sword is a very victorious Weapon it hath done great Execution in the World Joshua made great Slaughter upon the seven Nations of Canaan with the Sword it is said he put all the Souls in several Cities to the Edg of the Sword Parallel THE VVord of God the spiritual Sword every Christian of what Rank or Quality soever maketh use of and cannot ought not to be without it the Captain General fought with this VVeapon himself Ministers as well as every private Christian ought always to be armed herewith II. So the VVord of God is a spiritual VVeapon by which a Christian doth not only defend himself from the danger of Sin and Satan the VVorld c. but by it he offends yea cuts down and overcomes and vanquishes all these and other cruel Enemies of the Soul 1. The VVord is a defensive VVeapon Saith David By the Word of thy Lips I have kept me from the Paths of the Destroyer Vnless thy Law had been my Delight I should have perished in my Affliction 2 Offensive by it our blessed Captain made the Prince of Darkness fly It is written thou shalt not tempt the Lord thy God III. The Word of God is sharper than any Sword If the Spirit uses it it will soon enter into and pierce the Heart of a Sinner as appears by that notable Instance concerning those Jews that put the Lord Jesus to death whilst Peter preached the VVord to them it is said they were pricked in their Hearts IV. The Word of God is an honourable VVeapon our Saviour and all holy Prophets and good Men would never else have made use of it it is also of great Antiquity the Writings of Moses as it is observed by divers were before any humane Records No Devil nor vile Heretick hath any cause to except against it or to quarrel with the Holy Scripture V. The VVord of God is quicK and powerful sharper than any two-edged Sword it hath a twofold Operation at one time as it is used by the Ministers of the Gospel it wounds the
within V. So the Gospel and Word of God as a Plough by its powerful Convictions upon the Conscience is but a preparative Work in order to the sowing the Seed of Grace in the Heart VI. Never doth the Word of God so kindly work in plowing up the fallow Ground of the Heart as when the Gospel-Clouds dissolve and the true Grace and Love of Jesus Christ comes sweetly showering down upon it VII So the Word of God by its powerful Convictions and Operations upon the Heart kills Sin at the Root causing the Soul to loath what it formerly loved VIII That Heart is not savingly wrought upon where one Lust is spared and left untouched or when it reacheth not to the changing the evil Qualities of every Faculty The Word must noâ—â— reach the Conscience only but the Judgment Will and Affections also IX So Youth before evil Habits or a Custom and Course of Sin be taken and more abundantly cleave to them are as 't is found by experience sooner wrought upon by the Word of God than old Sinners when Sin hath got Root in their Hearts X. So the Gospel and the Profession thereof must be held owned acknowledged and profess'd in Truth and in Uprightness of Heart constantly to the end even through the whole Journey Length and Race of our Lives we must not grow weary nor faint in our Minds He that sets his hand to the Plough i. e. professes the Gospel and looks back is not fit for the Kingdom of Heaven Inferences THis may convince all Persons what need there is of the Spirit to join in and work with the Word For our Gospel came not to you in Word only but also in Power and in the Holy-Ghost and in much Assurance 2. See that your whole Soul is wrought upon that there is a Work upon every Faculty thereof 3. Take heed of a long continuance in a Course of Sin Let the old Sinner tremble but if wrought upon in his old Age admire the infinite Grace of God 4. From hence you may perceive the hardning Nature of Sin 5. Tremble at the Thoughts of Apostacy and take heed you do not shrink your hands off in the Day of Trial or refuse to plow because it is cold or because the Sun shines hot c. Mr. John Flavel's Poem upon the Plough THere 's Skill in Plowing that the Plowman knows For if too shallow or too deep he goes The Seed is either buried or else may To Crows and Rooks become an easy Prey This as a lively Emblem fitly may Describe the Blessed Spirit 's Work and Way Whose Work on Souls with this doth symbolize Betwixt them both thus the Resemblance lies Souls are the Soil the Gospel is the Plow God's Workmen hold the Spirit shews them how The Spirit draws and in good Ground doth bless His Workmens Pains with sweet and fair Success In Hearts prepar'd God scatters in the Seed Which in its season springs No Fowl or Weed Shall pick it up or choak this springing Corn Till it be housed in the heavenly Barn When thus the Word plows up the fallow Ground VVhen with such Fruits his Servants VVork is crown'd Let all the Friends of Christ and Souls say now As they pass by these Fields God speed the Plow The Word of God compared to Seed Mat. 13. The Seed is the Word of God METAPHOR GOod Seed is prepared by the Husbandman and is reserved out of the choicest Wheat and principal Barley 't is that which the Husbandman highly esteems and values II. The Ground before the Seed is sown is plow'd up and made fit to receive the Seed III. The Husbandman either sows the Seed himself or employs a Seeds-man to sow it one that hath Skill in that Employment IV. When Seed is cast into the Earth it must be covered or else the Birds may pick it up besides it will not otherwise so well take Root V. Seed lies some time in the Ground before it springs up Clods also oftentimes hinder it from springing up VI. Frost and Snow conduce very much to the well-rooting of the Seed they tend also to kill the Weeds which otherwise might choak it under the Clods by which means it roots spreads and flourishes more abundantly VII The earlier Seed is sown the better it is rooted and enabled to endure the Sharpness of the Winter VIII Some Seeds which the Sower sows fall upon stony Places and some on thorny Ground as Experience shews which Seed brings not forth Fruit unto perfection and some also falls by the High-way-side which the Birds devour IX Fruitfulness of Seed depends much upon the Sun shining and the Rain falling upon it by this means it is quickned and abundantly springs up X. Weeds many times come up with the Seed and if they are not pluck'd up or weeded out they will hinder the Growth of the Seed if not quite choak it XI The good Ground only brings forth Fruit unto perfection XII Men are very diligent and industrious in sowing their Seed they are up early and labour hard morning and evening XIII Winds and Storms do not prevent Sowers in the sowing of their Seed but let the Wind be high or low blow from the North or from the South yet they do and will sow XIV Men usually are not sparing of their Seed but scatter it abroad so plentifully that all and every part of the Field which they intend to sow may be sown therewith Parallel THe Word of God is a choice and precious thing and that which God highly values and accounts of He hath magnified his Word above all his Name Thy Word it very pure II. Our Hearts are naturally hard and have need to be plowed up which is also done by the Word and Conviction of the Spirit hence the Gospel is called a Plow See Plow III. Jesus Christ is the spiritual Seeds-Man 't is he that sows the Seed who wants neither Care nor Skill to do it The Sower is the Son of Man IV. So the Word of God ought to be hid or covered in our Hearts that Satan may not steal it away from us and that it may take good Root downward and bring forth Fruit upward David hid the Word of God in his Heart It is not enough to have it in our Heads but in our Hearts Let the Word of God dwell in you richly We ought to labour to understand it to love it and keep it in our Memories yea and to let it be well rooted in every Faculty V. The Word of God does often like Seed lie hid for a while in the Heart of a Sinner before it eminently shews it self Clods of Corruption and Temptations hinder its Growth and springing up VI. So Affliction when sanctified to gracious Persons which they meet with after their Conversion and many times in their very Seed-Time tends to kill the Weeds of Corruption and breaks and mollifies the Heart by which means they come
to be better rooted in Grace and strengthned in Holiness VII So when the Word of God is early received in the Love of it when a young Person is sanctified in the Bud Grace many times flourishes more abundantly Such have treat Advantage above others Long Experience tends much to the strengthning of Grace enabling the Soul to hold out in an evil Day It was a great Advantage to Timothy that he knew the Holy Scriptures from a Child VIII The Seed of God's Word which the Son of Man by his faithful Ministers soweth in the Ministration of the Gospel falls oftentimes upon a hard and rocky-hearted Sinner who tho he receive the Word with much seeming Joy yet in time of Persecution falls away Because of the Word be is offended Others like thorny Ground receive the Seed but the Cares of this World and the Deceitfulness of Riches choak the Word and it becometh unfruitful The other hear the Word and understand it not then cometh the Devil called the Fowl of the Air and catcheth away that which was sown in the Heart This is he that receiveth Seed by the High-way-side IX So the Fruitfulness of the Word in Mens Hearts depends upon Christ's gracious blessing and shining upon it and the Spirits bedewing and watering it 'T is God that gives the Increase X. So when the Word of God is received in truth into the Heart Sin and Corruption will if not carefully weeded out spring up and hinder the Growth of the spiritual Seed Hence the Apostle gives charge to the Saints That they should look diligently lest any fail of the Grace of God lest any Root of Bitterness spring up and trouble them XI So none but honest and sincere Christians stand in the Day of Trial and bring forth Fruit unto Eternal Life XII So such as God hath sent to preach his Word do diligently attend their Ministry early and late in season and out of season as knowing that their Labour shall not be in vain in the Lord. XIII Even so hath the Seed of the Word been sown in all Ages notwithstanding the Storms have beaten and the Wind of Persecution hath blown very roughly sometimes one way and sometimes another yet this hath not in the least prevented the sowing of the spiritual Seed of the Word XIV How plentifully hath the Word of God been preached in England and in other Countries and how plentifully was this spiritual Seed dispersed by the Apostles and Servants of Christ They went every where preaching the Word Which is come unto you as it is in all the World and brings forth Fruit as it doth also in you since the day ye heard of it and knew the Grace of God in truth METAPHOR SOme Men either through want of Judgment or to save Charge sow bad Seed such as will not bear much Fruit although the Ground whereon it is sown be never so good II. No Seed that Men sow can be at all fruitful or yield encrease except the Plow go before to break up the Ground which the Seed cannot do of it self by any Art of Man III. Many Men have sowed good Seed and that upon good Ground and it hath taken Root and flourished and yet by some Accident or other they have had a bad Harvest brought but little Corn into the Barn or sometimes none at all IV. The Seed which Men sow is not quickned except it die Disparity But the Seed of the Word of God is good Seed and was never sown into good Ground that is a good and honest Heart but it took Root and became fruitful as all true Believers have experienced II. But the Word of God through the mighty Operation of the Spirit is not only Seed but also the spiritual Plow by which the fallow Ground of the Heart is broken up and made fit for it self to sink into and take deep Root there III. But never was the Seed of God's Word sown in a good and honest Heart taking Root there and flourishing but a blessed Harvest always followed nay tho they sow in Tears they shall reap in Joy He that goeth forth and weepeth bearing precious Seed shall doubtless come again with rejoycing bringing his Sheaves with him IV. But the Word of the Lord dieth not but liveth and abideth for ever The Words that I speak unto you they are Spirit and they are Life Inferences IT may inform us that the Cause why some Persons fall away and turn with the Dog to his Vomit and with the Sow that was washed to her wallowing in the Mire is Because they were never sincere nor upright in Heart The honest and upright Soul falls not away cannot fall so as never to rise again but brings forth Fruit to everlasting Life as our Saviour clearly shews II. O then let Men and Women take heed to their own Hearts and see whether they were ever throughly broken in the sight and sence of their Sin The Word and Gospel must first be as a Plow unto them to break up the stony and fallow Ground of their Hearts before like Seed the Word can be received by them III. Remember that notwithstanding a poor Soul may meet with many Storms and go through much Difficulty and Trouble both within and without rise early and lie down late whilst he keeps his Hand on the Lord's Plow in this Seeds-Time of the Word yet the Harvest will make amends for all You that have sowed in Tears shall reap with Joy Nay the Day is at hand wherein both the Sower and the Reaper shall rejoyce together The Word of God compared to Rain Deut. 32.2 My Doctrine shall drop as the Rain c. Simile RAin is the immediate and proper Work of God He gives us Rain from Heaven and fruitful Seasons Are there among the Vanities of the Gentiles they that can cause Rain Or can the Heavens give Showers art not thou he O Lord II. Rain falls by divine Direction and Appointment God causes it to rain upon one City and not upon another You often see a Cloud dissolve and spend it self upon one place when there is not a drop within a few Miles of it one Land may have Rain and a fruitful Season when another may have none III. There is a great deal of difference in the Showers of Rain that fall upon the Earth sometimes you have it in small Drops a drisling Rain which comes gently but continuing long it waters the Earth and the Fruits thereof throughly going to the very Root at other times it comes down in a hasty and violent manner causing the Streams to run but it is gone presently and doth but little good IV. Some People in the World have no Rain as the Egyptians for it is said that it seldom or never rains there V. Rain comes down successively and gradually now a little and then a little it doth not fall all at one time before it gives over but
it comes now a Shower and then a Shower as the Earth and Fruits thereof need it VI. The Rain comes down as is noted of Dew irresistibly when God doth by his Word of Command speak to the Clouds to distil it down upon the Earth it is not in the power of all Creatures to hinder its falling VII Rain is most beneficial to the Earth when there comes sweet warm Rays of the Sun with it or as clear shining after it then Herbs Flowers and Corn as also other Fruits grow abundantly VIII Rain is necessary at Seed-time to make the Earth ready and fit to receive the Seed Thou visitest the Earth and waterest it thou greatly enrichest it with the River of God which is full of Water Thou preparest them Corn. Thou waterest the Ridges abundantly thou setlest the Furrows thereof thou makest it soft with Showers thou blessest the springing thereof thy Paths drop Fatness This is called the former Rain and as it is necessary at or about Seed-time so also it is needful at earing-time to ripen the Corn and to bring it to Perfection both these are needful to produce a good Harvest both the former and latter Rain IX Rain makes the Earth soft and tender which otherwise would be very hard and dry and unfruitful as we see in time of great Drought X. After much Rain sometimes comes a great Drought XI Clouds let down the Rain upon the Earth God makes use of them as Vessels to retain the Water and that also at his Pleasure they may let it out and distil it down upon the Earth XII Rain hath been sent down from Heaven as the Answer of Prayer Prayer hath as it were opened the Windows of Heaven that it might rain upon the Earth XIII Rain cometh down from Heaven and returneth not thither without answering the end for which it is sent Parallel THe Word of God and the Blessings that attend it are all from God 't is he that makes the Divine Rain to fall upon Men's Souls you are not to look upon those Truths that Ministers dispense as the meet Effects and Fruits of their Inventions and Parts He is the Minister of God c. the Office is from Heaven the Doctrine he preaches is from Heaven the Efficacy and Success of it is from Heaven What I received of the Lord I delivered also unto you II. So the Word of God is sent to one People and not to another to one Kingdom and not to another what glorious Influences of the Gospel hath God sent to this Land and what a Drought and Scarcity it is there of it in many others not far off and what precious Showers have some Places had in England beyond what others injoy To you is the Word of this Salvation sent it comes not by chance but by Commission and the special Command of God III. The Word of God in like manner sometimes comes down moderately yet continuing long before God takes it away from a People or Soul at length it proves effectual and throughly waters and soaks their barren Hearts and makes them fruitful but at another time the Word in a Sermon comes like a sudden Spout of Rain seeming to carry all before it and startles the Sinner but 't is soon over and doth but little good it abiding not upon the Conscience IV. So there are some People nay many in the World that never had the Gospel preached as yet to them V. So the Word drops and distils like Rain and Showers that water the Earth now a little and then a little as the Condition of the Soul requires a drop in this Sermon and a drop in another Sermon Precept must be upon Precept Line upon Line here a little and there a little now one comforting Influence and then another now one quickning Impulsion and then another now one Promise is rained down and then another 1. Christ would that his People have a constant Dependance on himself 2. He would have them wait upon every Sermon upon every Ordinance and Opportunity 3. He would not have them surfeit upon his Word therefore he observes a successive Distillation of the Blessings thereof upon them 4. He would have every Doctrine and Precepts and Promises soak into their Hearts 5. Christ would indear every drop of his Grace and morsel of his Word to his People he would have them lose nothing he bestows and therefore gives it them as they are able to receive it 6. The Souls of Believers are like narrow-mouth'd Vessels they cannot receive much at a time without spilling 7. We are such bad Husbands Christ will not trust us with all at once VI. The Word falls upon Sinners When God gives Command with mighty Power the Influences of the Word and Spirit work with mighty Efficacy upon the Heart the Word is quick and powerful it breaks the Heart in pieces in Conviction it causes the Sinner to cry out Lord what wilt thou have me do it shall accomplish that for which 't was sent See Light VII So it is in respect of the Gospel when the Sun of Righteousness shines upon the Soul under the Word and blessed Doctrin thereof O this makes a Believer and all his Graces to flourish exceedingly VIII The Gospel hath a twofold Use and Benefit it is necessary as the former Rain at the beginning or first working of Grace upon the Heart so 't is needful afterwards to ripen and prepare the Soul for Heaven Be glad then ye Children of Zion and rejoyce in the Lord your God for he hath given you the former Rain moderately and he will cause the Rain to come down the former Rain and latter Rain c. We cannot be without either we shall soon decay in our Spirits if we have not spiritual Moisture of the Grace and Word of God upon our Souls the Ministry of the Word is not only appointed to implant Grace in us but also to perfect Grace so rooted and implanted IX So the Word of God makes the hard and flinty Hearts of Sinners very soft and tender it is of a mollifying fructifying Nature it makes the Saints fruitful in Grace and Good-works X. So after great plenty of divine and spiritual Rain when People are glutted with a Fulness of Gospel-Mercies God sometimes sends a Drought shuts up Heaven Ministers are like Clouds without Rain XI Ministers are the spiritual Clouds that God hath appointed to retain the Word and saving Knowledg of divine Things so that they may also at his Command let the Water of Life down or distil it upon Men's Souls See Clouds XII Divine Rain hath been sent down as the Answer of fervent Prayer The Prayer of the Godly hath prevailed with the Almighty for sending of the Word and Spirit down upon the World and Church of God hence Paul earnestly begs the Saints Prayers That he might open his Mouth boldly to make known the Mystery of the Gospel XIII So saith the Lord shall
ΤΡΟΠΟΛΟΓΙΑ OR A KEY TO Open SCRIPTURE METAPHORS The First BOOK Containing Sacred Philology or the Tropes in Scripture Reduc'd under their proper Heads with a brief Explication of each partly Translated and partly Compil'd from the Works of the Learned By T. D. The Second and Third BOOKS Containing a Practical Improvement Parallel-wise of several of the most Frequent and Useful Metaphors Allegories and express Similitudes of the Old and New Testament By B. K. Heb. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pecuniae non appetens mos Contenti praesentibus Budaeus ex Citat Cl. Rivet Existimo Tropos Oratorios multo sublimiores efficacioresque in Sacra lectione inveniri quam in priscorum Graecorum Latinorum Monumentis posseque oratoriam phrasin fieri ea lectione multo locupletiorem LONDON Printed by John Richardson and John Darby for Enoch Prosser at the Rose and Crown in Swithins Alley at the East-End of the Royal Exchange in Cornhill MDCLXXXI TO THE READER THE Divine Wisdom Treasur'd in the Holy Scripture although unadorn'd with the plausible paint of Humane Eloquence nor with that Rapidity and Lightness which Junius and Tremellius well say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Jer. 23.32 Yet it wants not a Grave Genuine and Majestical dignity of Elocution suitable to those Sacred Mysteries it twofolds The best witness of which is the Tast and Experience of that sweetness which many have found in it The mode of speech in Scripture is plain and savours of to humane blandishment or artificial Beauty Yet it is most August and Efficacious to pierce the minds of Men as 1 Cor. 2.1 4. Where the Apostle disclaims any Rhetorical flourishes or perswasive Oratory but professes that his speech and Preaching was not with the enticing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasive words of Mans Wisdom but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Demonstration and Power of the Spirit that is in words truly Spiritual which could powerfully and effectually move their Hearts Where this Eminent Servant of God disowns his Humane Eloquence but not that Divine Elocution in which he excells and checks those plausible affectations and artifice of words which the Orators of his time made use of who fed their Auditors with the vain glory of words in the Contemplation and delight of which they went away without any other improvement than what bare Rhetorick could afford I may not unfitly allude to a passage in Plutarch where it is said that Lacon hearing a Nightingale Sing and by the briskness of its warbling and delicate Notes and by the clearness and quavering cadency of its Voice judged it a good prey but when he saw it and found it to be of so small a size for 't is not much bigger than a Sparrow he disdainfully left it and said vox es praeterea nihil thou art a voice and nothing else So whoseever deceives people with those fancy-taking modulations of empty Rhetorick in the Ministry or Sacred work of Preaching will in the end become despised and will not only be forsaken of their Judicious Auditors but will also by the great Pay-master be called unprofitable Servants Beyond all Writings in the World the Style of Scripture is singular and has peculiar proprieties not elsewhere found there simplicity is joyned with Majesty commanding the veneration of all serious men more than the Elaborate flourishes and long winded periods of Tully Augustine says that the Scripture seem'd rude and unpolished to him in comparison of Cicero's adorn'd stile because he did not then understand its interiora or inward beauty but when he was Converted to Christianity declares lib. 4. de Doctrin Christ. c. 6. That when he understood them no Writing appear'd more Wise and Eloquent Greg. Nazianzen a man of a prodigious Wit great Learning and Eloquence and an excellent Poet when he came over to the Study of this sacred Philosophy vilifies all other ornaments of Literature amongst the Greek Philosophers as infinitely below those Divine Oracles Illyricus says that although we find not in the Sacred Scriptures that idle or delicate itch of Words that external sweetness or allurement that numerosity of sounds or those pleasing trifles which the vain-glorious Orators of Greece and Rome beautified their so much celebrated harangues with yet we find there a Grave and Masculine Eloquence exceeding all others By the very precepts of Rhetorick what may be ones mans Eloquence may be anothers Folly because the stile must be found according to the various circumstances of Persons and Things The Lawyer pleads Eloquently and strives to move the Affections of others The Judge pronounces the sentence Gravely A King commands or forbids Plainly But if the King perswades or the Judge contends they throw off the person of a King or Judge and assume the person of a Subject and Pleader What then is the Law of the King of Kings and Lord of Lords Do we think our God will use Inductions as Plato Syllogisms as Aristotle Elenchs as the Carmeades Epiphonema's as Cicero Subtilties as Seneca or words far fetcht joyned together with an artificial Sintax with respect to weight number and sound If a Royal Edict were published in that kind of speech consisting of School follies every wise man would laugh at it The more plain the Word and Law of the great God is 't is so much the more becoming the Divine Author and Lawgiver and more profitable for mankind because so 't is more easily understood being like dayly food accommodated to every Palat But what if in that humility of stile in Scripture there be more height and loftiness and more profoundness in its Simplicity more beauty in its nakedness and more vigor and acuteness in its seeming rudeness then in those other things we so praise and admire c. This Holy Book is of most powerful efficacy to instruct the humble and confound the proud In History the main thing praise worthy is Truth which is here set forth indubitably True Beauty abhors and indeed needs not the bedawbings of a pencil for the more naked it is 't is so much the more attractive and as Jewellers say The richer the Gem is the less it needs the assistance of Gold or Art to set it off c. If a proper and comely man walks upon Stilts to appear Taller it adds nothing to his beauty but diminishes the decorum of his natural proportion Yet nevertheless there is in Scripture a peculiar and admirable Elegance so that I may boldly say that Cicero's smooth and elaborate blandishments are but exercises of Puerility in comparison of the grave lively and venerable Majesty of the Prophet Esaias stile as the very Exordium of his Book shews Esa. 1.2 c. which is full of Ingenity and Eloquence Humility and Grandiloquence Reason and Affection And it may be safely asserted that considering the Method and Stile that was thought most convenient by the Sovereign Dictator of this blessed Writing the Argument of which it treats
13 44 10 7 161 11 15 10 James 1 17 82 1 Peter 1 9 24  20 70 1 John 3 1 7  20 81 Revelations 1 4 8 70  10 2 3 5 5 77 11 4 139 21 22 88 22 16 86 ERRATA SVch Escapes of the Press as injure not the sence as Mis-Pointings and litteral Errors are left to the Readers Candor to Correct or Pardon some few of such as misrepresent it he is desired to mend thus In the Epistle page 2. line 11. for found read framed l. 19. r. Carneades p. 3. l. 32. r. whole man p. 5. l. 1. for any asserting r. an assertion p. 6. l. 10. for Received r. Believed First Book p. 35. l. 48. r. Michal p. 54. l. 48 49. for grief Orphans r. grief breaks out p. 92. l. 5. dele for things l. 8. r. yours l. 20. r. Tract 2. l. 47. r. rather then p. 94. l. 46. for seems r. serves l. 49. for alive r. a line p. 99. l. 36. for look r. took p. 100. l. 9. dele in p. 135. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 182 l. 30. dele says Book 2. p. 107. l. 9. for E. D. r. T. D. The rest are obvious to common capacity Poems on the Bridegroom p. 107. On the Rose of Sharon 202. On the Vine p. 226. of the Second Book by T. D. On the Light p. 16. by B. K. On the Plough p. 66. Of the Third Book by Mr. Flavel Philologia Sacra OR The TROPES and FIGURES in SCRIPTURE Reduced under their proper Heads and Classes with a Brief Explication of each c. SCripture Rhetorick or Sacred Elocution may be reduced to two principal Heads or Chapters 1. The first of Tropes 2. The Second of Figures First Tropes Which concern the Sense of Words viz. When they are drawn from their proper and genuine signification to that which is different or Contrary which the Etymology of the word shews for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying verto muto to turn or change Second Figures Which the Greeks calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Habit or Ornament of Speech do not alter or vary the Sense of Words but imbellish beautifie or adorn them Of the first we will Treat under two heads 1. The Kinds Of Tropes 2. The Affections Of Tropes The Kinds of Tropes are four viz. Metonymie Ironie Metaphor and Synechdoche which order depends upon Logical Topicks from whence Tropes are deduced As 1. Metonymie from Causes and Effects 1. From Subjects and Adjuncts 2. Ironie from Contraries 3. Metaphor from Comparates 4. Synechdoche from the distribution of the whole into its Parts 2. Of the Genus into its Species Genus is a more general Title which comprehends some things more special under it as substance which comprehends 1. Living Creatures 2. Mettals 3. Elements c. Species is a more special Title attributed to diverse particulars under it as a Man to John Peter James or any other individual The Affections of Tropes are Three 1. Catachresis 2. Hyperbole 3. Allegory Of which there are certain Species As 1. Paraemia or a Proverb and 2. Aenigma Of These with Gods help we shall Treat in Order CHAP. I. Of a Metonymie of the Cause A Metonymie is a Trope when a Cause is put for the Effect or the Effect for the Cause the Subject for the Adjunct or the Adjunct for the Subject There are four kinds of Metonymies Answering to the four kinds of Causes Viz. 1. Efficient 2. Material 3. Formal 4. Final A Metonymie of the Cause is used in Scripture when 1. The Person acting is put for the thing done 2. When the Instrument by which a thing is done is put for the thing effected 3. When a Thing or Action is put for the effect produced by that Action of which in Order 1. The Person Acting for the thing Acted or Effected 1. THE HOLY SPIRIT is put for its Effects and Operations as 2 Cor. 3 6. Who hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth Life Where by the term Letter we are to understand the Law written in Tables of Stone which required perfect obedience and which no man can perform because of Corruption therefore that Law can pronounce nothing but a sentence of Death But by Spirit is meant the saving Doctrine of the Gospel which derives its original from the Spirit considered as a most merciful comforter who sets it home upon the Soul fitting and preparing it thereby for Eternal Life sutable to John 6.63 The Words that I speak are Spirit and Life that is they are from the Spirit of God and being received by Faith confer Salvation through the grace of God Rom. 8.2 By the Law of the Spirit of Life as Illyricus says is meant the Doctrine of the Gospel because it is a peculiar instrument or means of its operation which by a Divine efficacy changes the heart and writes his Law there which now is not only inscribed in Tables or Parchments but penetrates the inward parts quickning the soul to spiritual Motions and Actions See Gal. 3.2.5 Isa. 11.4 2 Thes. 2.8 Isa. 42.1 and 61.1 2. John 3.34 c. 2. THE HOLY SPIRIT is put for Regeneration Psal. 51.10 Renew a right Spirit within me Ezek. 36.26 A new Spirit will I put within you hence the Apostle says be ye renewed in the Spirit c. Eph. 4.23 Which is expounded Rom. 12.2 Be not conformed to this World but be ye transformed by the Renewing of your mind c. Hence arises an opposition of Flesh and Spirit John 3.6 That which is born of the Flesh is Flesh and that which is born of the Spirit is Spirit where by Flesh is meant man defiled by sin and by Spirit the grace of Renovation or which is the same thing the Regenerate man The Apostle 1 Thes. 5.19 Exhorts not to quench the Spirit that is the Gifts of the Spirit as Illumination and Renovation suitable to 2 Tim 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suscitare instar ignis Donum Dei stir up as Fire or Coals are stirred up for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the gift of God which is in thee for true Faith and Godliness may be resembled to a little Flame kindled by the Spirit in the hearts of Believers which the Devil and Carnal Corruptions endeavour to smother but is to be cherished and stirred up as fire is by more fewel this feeding and quickning fewel is the Word of God In this sence the Soul is distinguished from the Spirit in man For Spirit denotes a Divine Power and Energy in a Regenerate and Sanctifyed soul by which it is carryed to and united to God as Luke 1.46 47. My Soul doth magnifie the Lord and my Spirit rejoyced in God my Saviour expounded 1 Thes. 5.23 The very God of Peace sanctifie
verses make evident This is called Jer. 21.8 The way of Life and Death See more Deut. 32.47 Prov. 19.3 and 20.1 Esa. 28.12 This is rest that is the Cause of rest or the way and manner of arriving to it Hosea 4.18 Their drink is sowre or gone that is their cause of recess from God or that which made them backslide as verse 11. Whoredom and Wine and New Wine take away the Heart Which words viz. take away the Heart are Emphatical for they denote that they were as it were wallowing in these Evils when they gave themselves to Whoredom and Drunkenness They saw and knew what was better and approved them but they followed the worse and so the Devil keeps them that are drowned in these Wickednesses as it were Captives 2 Tim. 2.26 for the hebrew word here is used when they speak of such as such as are taken and detained by force Gen. 14.11 12. Josh. 11.19 23 c. Micah 1.5 What is the Transgression of Jacob Is not Samaria And what are the High Places of Judah Are they not Jerusalem That is as Kimchi in lib. Radicum expounds it what was the Cause of the defection of Jacob Was it not the Cities of Samaria c. See Hab. 2.5 John 3.19 And this is the Judgment or Condemnation that is the cause of it John 12.50 And I know that his Commandement is Life Everlasting that is the Cause or Organ by which Everlasting Life is obtained for he speaks of saving knowledge by the Gospel Rom. 7.7 Is the Law sin that is the Cause of sin in or by it self So Rom. 8.6 For to be carnally minded is Death But to be Spiritually minded is Life and Peace that is the cause of Death and the Cause of Life and Peace as verse 10. See Phil. 1.13 Heb. 6.1 and 19. 14. and Rom. 6.23 In Verbs To JOY and REJOYCE are put for to be freed or delivered from Evil and to be or do well which is the Cause of Joy Psal. 70.4 Let all those that seek thee Rejoyce and be glad in thee that is let them be freed from all evil that they may have cause of Joy The Cause and Effect are joyned Psal. 5.11 12 13. To be Ashamed and Confounded signifies a falling into calamities and be exposed to violence which is the Cause of Confusion Psal. 25.1 2. and 3.19 20. and 31.1 2. and 119.115 116 c. To please signifies good behaviour and honest respect which is the cause of complacency as Rom. 15.2 Let every one of us please his Neighbour for good to edification See Erasmus upon the place 1 Cor. 10.33 Hast or Flight is put for Shame and Confusion Esa. 28.16 He that beleiveth shall not make hast that is he shall not be confounded as Rom. 9.33 and 10.11 1 Pet. 2.6 The Effect and Consequence of Confusion is flight or a hasty getting away from the sight of men This also signifies calamities and punishments as limited before See Psal. 74.15 Esa. 28.28 Eccl. 11.1 Job 28.5 Psal. 104. 13 14. Esa. 47.2 and 33.12 Josh. 11.8 and 13.6 CHAP. III. Of a Metonymie of the Subject THIS kind of Metonymie shall be handled under five Heads 1. More generally when the Recipient or receiving Subject is put for the Adjunct 2. More especially when the thing Containing is put for the thing Contained or Place for the thing Placed 3. When the Possessor is put for the thing Possessed 4. When the Occupant Object or Subject is put for that which it is concern'd about 5. When the thing Signed is put for the Sign 1. The Recipient or Receiving Subject is put for the Adjunct THE HEART is put for Wisdom where the Scripture tells us the seat of Wisdom is as Prov. 2.10 and 11.29 and 15.14 and 16.21 Prov. 6.32 Who so committeth Adultery with a Woman lacketh a Heart so the hebrew is that is lacketh Wisdom and Understanding See Prou. 7.7 and 9.4 16. and 10.13 21. In which places by the phrase wanting a Heart is to be understood of an unwise person or a fool by which words the Scripture expresses unbeleiving and Wicked men as Prov. 8.5 O yee simple understand subtilty and ye fools understand an Heart so the hebrew that is wisdom Prov. 15.32 He that heareth reproof possesseth or acquireth an Heart that is as the Chaldee renders it Wisdom See Prov. 28.26 He that trusteth in his own heart is a fool that is he that depends on or confides in his own understanding and prudence or he that is wise in his own Eyes as Esa. 5.21 So Hos. 7.11 and 4.11 The Heart and Reins are put for inward thoughts and affections Psal. 73.20 21. and 51.7 8. Prov. 23.16 God searches the Heart and Reins Psal. 7.9 10. and 26.1 2. Jer. 11.20 and 17.10 and 20.12 This is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Act. 1.24 The knower of Hearts Matth. 20.21 'T is put for the desires of the soul expressed in Prayer as Psal. 62.8 Pour out your heart before him that is the desires of your heart Lam. 2.19 The New or inward man is put for the condition or state of the Converted or regenerate soul. And Old or outward man is opposed to it See Rom. 6.6 Eph. 4. 22.2 Cor. 7.1 Heb. 23.1 2 Cor. 5.17 Rom. 12.2 and 8.2 5. 2 Cor. 4.16 2. The Thing Containing is put for the Thing Contained and Place for thing Placed MOunt Carmel is put for the Trees there Jer. 46.18 As Carmel by Sea that is as the Trees of Mount Carmel are drawn by Sea so shall he lead them Captives So says Rab. Kimhi blessed be thy basket Deut. 28.5 That is the meat or provision in it A Desart is put for the wild Beasts there Psal. 29.8 with Deut. 8.15 A House is put for the Family Children and Domesticks Gen. 7.1 Come thou and all thy House into the Ark. 2 Sam. 7.11 The Lord telleth thee that he will make them an House that is give thee an off-spring or posterity to possesse the Royal Dignity 1 Chron. 10.6 Psal. 49.12 Luke 19.9 c. It is also put for a People or Tribe sprung from any Family as Exod. 2.1 Ezek. 3.1 and 27. 14. c. Islands are put for their Inhabitants and so for the Gentiles which possest all the Islands in the Mediterranean Sea Esa. 41.1 5. Keep silence before me O Islands The Isles saw it and feared c. See Esa. 42.4 The Isles shall wait for his Law Esa. 51.5 The Isles shall wait upon me The Sea is put for Maritine Inhabitants or Sea-men that dwelt near the shore Ezek. 26.17 How art thou destroyed that wast inhabited of the Seas so the hebrew So Esa. 60.5 The abundance of the Sea shall be converted unto thee that is the Gentiles which dwell near the Sea as the following words shew See Hag. 2.7 8. Deut. 33.19 They shall suck the abundance of the Seas that is Goods and Merchandize brought by Sea A Table is put for Meat Psal. 23.4
for evil c. Lam. 4.16 The Face of the Lord hath divided them c. 2 Thess. 1.9 1 Pet. 3.12 Sometimes the Grace Favour and Mercy of God is exprest by it as Dan. 9.17 Psal. 13.2 Ezek. 39.24 Psal. 31.20 Psal. 17.2 2 Chron. 29.12 Num. 6.25 26. Psal. 4.7 and 31.17 and 67.1 2 3. Psal. 80.4 8 20. 'T is said of men to seek the Face of God that is his Grace and favour by Prayer Psal. 27 8. 2 Chron. 7.14 17. Esa. 18.3 c. God is said to have Eyes by which we are to understand his most exact knowledge Psal. 11.4 His Eyes behold-his eye-lids try the Children of men In the word Eye-brows there is also a Synedoche Job 34.21 For his Eyes are upon the ways of man and he seeth all his goings that is he clearly discerns and understands the ways of man which intimates 1. A present act they are 2. A continued act his Eyes are never off the ways of man 3. An intentive and serious act this denotes not only a bare sight but also that which is operative as being done with most exact scrutiny and disquisition God looks through and discerns men to the utmost he beholds not only the external acts of men but also the soul and Spirit of them Esa. 1.16 Put away the evil of your doings from before mine Eyes that is be ye pure inwardly as well as outwardly for I see through you c. It is said Hos. 13.14 Repentance shall be hid from mine Eyes that is they do not Repent at all therefore will I not respite the sentence but execute it certainly for that which is hid from the Eyes or knowledge of the Omniscient God is not nor can have existence Psal. 110.4 Rom. 11.29 Esa. 65.16 Heb. 4.13 All things are naked and opened unto the Eyes of him with whom we have to do the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred in our Translation opened is very Emphatical for it signifies a dissection quartering or cleaving asunder through the back-bone as they do in Anatomy wherein they are very curious to find out every little Vein or Muscle though never so close so as nothing can be hid The Apostle therefore translates this word to his purpose to signifie that all the secrets of Hearts are so exposed to the notice and view of God as if all were dissected and opened like a meer Anatomy 2. By the Eyes of God may be understood his providential Grace and divine benevolence to men Deut. 11.12 A Land which the Lord thy God careth for or seeketh the Eyes of the Lord thy God are always upon it from the beginning of the year even unto the end of the year that is he graciously cherishes takes care for and defends it 1 Kings 9.3 I have hallowed this house which thou hast built to put my Name there for ever and mine Eyes and mine Heart shall be there perpetually that is my presence and blessing shall be there with you 2 Chron. 16.9 For the Eyes of the Lord run to and fro throughout the whole Earth to shew himself strong in the behalf of them whose Heart is perfect towards him and Ezra 5.5 The Eye of their God was upon the Elders of the Jews c. that is they are under his care and gracious protection while they build the House of the Lord Psal. 32.8 I will guide thee with mine Eye that is I will inform thee by my spirit and will lead thee in a right way See Psal. 34.15 1 Pet 3.12 Ezek. 20.17 and 5.11 and 7.4 Deut. 32.10 Psal. 17.8 Zach. 2.8 and 3.9 with 4.10 3. Sometimes the Eye of God signifies divine wrath and punishment as Amos 9 4. I will set mine Eyes upon them for evil and not for Good And Esa. 3.8 Their Tongue and their Doings are against the Lord to provoke the Eyes of his glory Ears are attributed to God which denotes not only his knowledge of all things done on Earth but also that he understands approves of and gives gracious Returns to the Prayers and Applications of his people Psal. 10.17 and 31.3 and 55.1 2. and 71.2 and 130.2 By the Ears of God we are to understand that 2. He knows the sins of men which are said to Cry and enter into the Ears of the Lord Jam. 5.4 Esa. 5.9 There is a very Emphatical phrase of the promise of the Messiah Psal. 40.6 Mine Ears hast thou digged that is thou hast markt me as a faithful servant to thy self by this the most perfect servitude and obedience is noted from the Son as incarnate or made flesh to the Father The metaphor is taken from a Custom amongst the Jews that the servants Ear should be bored through with an awl and serve for ever unless he would be made free the seventh year Exod. 21.6 Deut. 15.17 See Esa. 50.4 5. Heb. 10.5 A Nose is attributed to God Deut. 33.10 They that is the Levites shall put incense before thee in the Hebrew to thy Nose some interpret it to thy Face that is before thee Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek 8.17 And lo they put the branch to their Nose this is rendred and lo they send a stink to their Nose which the textual Masora says should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Nose viz. Gods Nose which opinion is taken up by Galatinus Vatablus and Schindler but the word translated stick signifies also a Branch so that the meaning of the text as Jerome says must be It was a custom for 25 men in the likeness of Idols to hold a branch to their Noses doubtless of palms which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may by these be signified that they worship the Idols See Ez. 15.2 A Mouth the instrument of speech is attributed to God by which his Will Word Sentence Command c. is understood As Josh. 9.14 1 Sam. 15.24 2 King 24.3 Esa. 30.2 c. There is a notable place Deut. 8.3 Man doth not live by Bread only but by every word that proceedeth out of the Mouth of the Lord doth man live that is as God hath appointed and administred the means of living whether ordinary or extraordinary as that in the Desart was when they were fed with Manna upon which place Vatablus says thus Some understand these words of spiritual life as if it had been said that souls are not fed by visible Bread but by the Word of God which indeed is true in it self but Moses had another meaning for whereas no person had Bread he alludes to the Manna which was sent as an extraordinary supply to the People that it might be received as an evident truth in all Ages that mans life depends not upon Bread or any external provision but upon the good pleasure and providence of God which preserves natures order and the Creatures being So that the Word of God is not put for Doctrine but the Decree published
11. And it came to passe that when Moses held up his Hand that Israel prevailed and when he let down his Hand Amalek prevailed c. It is said John 3.35 The Father loveth the Son and hath given all things into his Hand denoting a communication of the fulness of the Godhead to his humane nature See Matth. 11.27 and Col. 2.9 A Right hand is ascribed to God by which his Divine Power is understood or indeed the omnipotent God himself as Exod. 15.6 Thy Right hand O Lord is become glorious in power thy Right hand O Lord hath dashed in peices the Enemy Psal. 77.10 I will remember the years of the Right hand of the most high Psal. 118.15 16. The Right hand of the Lord doeth valiantly The Right hand of the Lord is exalted the Right hand of the Lord doeth valiantly Psal. 139.10 Even there shall thy Hand lead me and thy Right hand shall hold me that is thy power which is unlimited and diffus'd every where Esa. 48.13 More especially the Right hand of God notes his power which he exerts in Mercy and Bounty to Believers Psal. 20.7 and 18.36 and 44.4 and 63.9 and 8â—â— 16 18. Sometimes his wrath and vengeance to his Enemies as Exod. 15.6 12 c. The Phrase of Christs sitting at the Right hand of God being exalted in his humane Nature as Psal. 110.1 Matth. 26.64 Mark 16.19 Act. 2.33 34. and 7.55.56 Rom. 8.34 Col. 3.1 c. is not to be understood properly as if there were a local situation in a certain place of Heaven but by an Anthropopathy or Scripture way of speaking and is to be understood of a Dominion and Power most powerfully and immediately operating and governing as it is explained 1 Cor. 15.25 Eph. 1.20 21 22. and 4.10 Heb. 1.3 4. and chap. 8.1 A Finger is ascribed to God by which likewise his power and operating vertue is noted as men work by the help of their Fingers Exod. 8.19 and 31.18 Psal. 8.3 When I consider thy Heavens the work of thy Fingers c. Some apprehend that there is a metaphorical emphasis in this place because the Heavens were created with extraordinary facility by God and built very artificially as the finest and most precious sorts of workmanship are wrought by excellent Artists not by strength of body nor with their Arms and Hands but by the dexterity of their Fingers By the Finger of God the Holy Spirit is understood if you compare Luke 11.20 with Matth. 12.28 because it respects the vertue and power of its operation as Act. 10.38 c. If a mans Fingers be contracted it is called the Hollow of his hand if extended a Span which by an Anthropopathy are ascribed to God Esa. 40.12 Who hath measured the Waters in the Hollow of his Hand And meted out the Heavens with a Span c. that is to say the Lord hath done it denoting how easie it is to create all things and most powerfully to support and govern what he has Created For as men by Engines and Devices do lift up and advance huge weights c. so it is much more easie for God to rule and dispose the whole Universe at his pleasure Prov. 30.4 c. Esa. 48.13 c. A Heart is attributed to God by which either his lively Essence is denoted as the heart in man is judged to be the principle or beginning of Life Gen. 6.6 It greiv'd him at the Heart that is in himself or else his Will and Decree as Gen. 8.21 the Lord said in his Heart that is he decreed and appointed Chald. He said in his Word Jer. 19.5 It came not up into my Heart so the Hebrew that is I did neither Will nor Command it For the Scripture makes the Heart the seat of the soul whose property it is to think will and discern More especially it signifies the good pleasure and approbation of God 1 Sam. 13.14 The Lord sought him a man after his own Heart that is his favour or good will So Act. 1â—â— 22 c. Jer. 32 4â—â— I will plant them in this Land assuredly with my whole Heart and with my whole Soul that is with greatest benevolence regard and good Will Bowels are attributed to Cod by which his Mercy and most ardent love is expressed Esa. 63.15 Where is thy zeal and thy strength the sounding of thy Bowels and of thy Mercies towards me Jer. 31.20 My Bowels are troubled for him that is for Ephraim Luke 1.78 Through the Bowels of the Mercy of our God whereby the day-spring from on high hath visited us Hence comes the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia commoveri to be moved with Compassion which is frequently said of Christ as Matth. 9.36 and 14.14 and 15.32 Mark 1.41 and 6.34 c. See Gen 43.29 1 King 3.26 Psal. 51.3 See Esa. 63.7 c where the Hebrew word that signifies Bowels and Compassionate love is ascribed to God Illyricus upon the place says that this Metaphor is deduced from the love of Mothers to their Children which they bear in their Wombs the same Hebrew word signifying Bowels and Womb because the seat of affection is in the Bowels and so Metonymically the thing containing is put for the thing contained or the Cause or Instrument for the Effect agreeable to Esa. 46.3 Which are born by me from the belly which are carryed from the Womb which the Chaldee expresses You who are beloved by me beyond all people and dear beyond all Kingdoms Others by the term womb would properly understand the time of Conception and Nativity so denoting Gods Constant care and preservation even from the very birth A Bosome is in three places attributed to God Psal. 74.11 VVhy withdrawest thou thy hand even thy right hand Pluck it out of thy Bosom that is suffer thy right hand to be no longer idle but employ it as if it were drawn from thy Bosome in finishing thy glorious work against thine and our Enemies See Prov. 19.24 and 26.15 Rabbi Kimchi by the Bosome of God understands a Sanctuary which is as it were a certain hiding place for God as a mans Bosom Esa. 40.11 He shall feed his flock like a Shepherd he shall gather the Lambs with his Arm and Carry them in his Bosom and shall gently lead those that are with young This is spoken of the Messias who is here compared to a Shepherd and his tender care of the Sheep and Lambs Metaphorically sets forth his extraordinary Philanthropy or Love Mildness and Compassion to miserable sinners who are broken under the sense of Gods Wrath and weak in Faith Shepherds are wont to bear their little and weak Lambs gently in their bosom as they carry the great Sheep upon their backs or shoulders c. So does Christ in a spiritual sence c. John 1.18 The only begotten Son which is in the Bosom of the Father This phrase metaphorically sets forth the
speaking are not in God but are used by way of similitude to signifie something Divine as we said about humane Members end for that and are ascribed to God of which kind in order Sadness and Grief of mind is attributed to God by which his displeasure and the withdrawings of his grace and favour are signified Esa. 63.10 But they rebelled and vexed his Holy Spirit Therefore he was turned to be their Enemy and he fought against them that is they have perpetrated such wickedness against their proper Consciences that the Holy Spirit has forsaken them and justly withdrawn his grace The like is said Ps. 78.40 How often did they provoke him in the Wilderness and grieve him in the Desart So Eph. 4.30 Greive not the Holy Spirit of God whereby ye are sealed unto the day of Redemption that is speak not so corruptly and prophanely as to provoke the Holy Spirit to withdraw his gracious gifts and operations from you and instead thereof to inflict wrath and punishment upon you So Gen. 6.6 And it repented the Lord that he had made man on the Earth and it griev'd him at his Heart that is their malignity so displeased him that he manifested his Divine Decree to punish them The Chaldee renders it And he said in his word that he would break their power according to his Will So Judges 10.16 And his Soul was grieved for the misery of Israel that is as the Chaldee renders it he greived or his Soul was affected with anguish by which greif the Commiseration and Compassion of God for the Afflictions and Calamities of Israel is noted The like phrase of the indignation and averseness of God is used Zach. 11.8 The word broken when ascribed to God is also of the same â—â—ence as Ezek. 6.9 I am broken with their whorish heart which hath departed from me that is I am affected with grief and as it were compelled to Decree their Punishment as verse the 10th Repentance is ascribed to God by which likewise his Divine displeasure against-mens iniquities and the infliction of punishment is noted Gen. 6.6 1 Sam. 15.35 Jer. 18.10 Sometimes if the speech be with reference to men that by serious Repentance are converted to God it denotes Divine Commiseration and a taking away of punishment Exod. 32.12 14. 2 Sam. 24.16 Psal. 106.45 Jer. 18.8 and 26.3 Hos. 11.8 Joel 2.13 14. Upon which place Tarnovius thus expresses himself The Condition of men being changed the immutable God is not changed but the thing it self For he willeth always that it should go ill with the obstinate and that they should perish eternally but that the Holy and Regenerate should be truly happy in this and the other World When God to converted Souls remits that punishment which he denounced to wicked and nesarious sinners he is said to Repent of the Evil by an Anthropopathy because he seems to do that which repenting men do otherwise cannot properly repent because he is not a man 1 Sam. 15.29 Augustine says that the Repentance of God is not after any error but the change of Things and Constitutions in his Power is noted as when it is said that he Repents the change of things is signified the Divine praescience remaining immutable and when he is said not to Repent it is to be understood that things are unchanged Polanus says that the Repentance of God is not a perturbation or greif arising from any sence of error in his Counsel or Divine decree which is immutable 1 Sam. 15.29 But the change of his Works the Divine Will remaining unchanged c. Its causes are the sins or Repentance of men c. Anger Revenge Hatred when attributed to God are by some refer'd to this head Where we are to note that these words are not ascribed to God by way of Anthropopathy for God most truly properly and for infinite Reasons is justly angry with sinners takes vengeance on them or afflicts them Jer. 9.9 Nahum 1.2 c. He truly hates sinners and hypocrites Psal. 5.6 Esa. 1.14 c. although these things are ascribed to him without any perturbation confusion or imperfection yet there is an Anthropopathy in certain words and phrases by which these affections are wont to be expressed Thus breath or to breath do sometimes note the Anger of God by a Metaphor taken from men who in the vehement commotion of Anger do draw their breath more strongly then ordinary Exod. 15.8 Job 4.9 Esa. 33.31 Ezek. 21.30 c. Where it is said Deut. 28.63 The Lord will Rejoyce over you to destroy you c. It denotes his alacrity to inflict punishment answering to his rejoycing over them to do them good When a thing is said to be burdensome or wearisome to the Lord Esa. 1.14 It notes his aversation and hatred He is said to receive consolation when he avenged himself of his Enemies as Revenge is wont to be sweet to abused and Angry persons Esa. 1.24 and 57.6 Ezek. 5.13 Zeal or Jealousie is ascribed to God to denote his most ardent Love to Beleivers and his care of their safety joyned with an indignation against their Enemies Esa. 9.7 Zach. 1.14 15. Joel 2.18 It also sometimes notes Gods vehement Anger against stubborn rebellious sinners who violating that Faith by which God espoused them to himself commit spiritual Adultery Exod. 20.5 Num. 25.11 Zach. 8.2 So in Hiphil men are said to provoke God to Jealousie by their Idolatry and sins Deut. 32.16.21 1 King 14.22 Ezek. 8.3 c. Humane Actions ascribed to God THese we shall distribute according to those more eminent Faculties 1. That which is intelligent and rational 2. That which is Sentient or Animal Actions which respect the Intellect and Reason and from which as from the first principles things flow are either Internal or External the internal which by Anthropopathy are attributed to God are Knowledge which must not be generically understood for that most properly and most perfectly belongs to the Omniscient God but such a knowledge as is Experimental and arrived unto by some special acts or new acquisitions as Gen. 18.21 I will go down now and see whether they have done altogether according to the cry of it which is come unto me and if not I will KNOW The Omniscient Jehovah speaks of himself after the manner of men who when they would know a thing repair to the place where it was done that by Autopsy or personal sight and other mediums they may be assured that it is so Gen. 22.12 For now do I know that thou fearest God c. God knew it before and had a most exact prospect into Abrahams Heart but such an illustrious example of Faith and Obedience was never externally shewn which done Jehovahs says by the Angel now I know c. that is by a manifest and external proof thy hearty Faith and Obedience is now apparent See Gen. 11.25 Deut. 8.2 and 13.3
and defends them Psal. 31 20. Thou shalt hide them in the secret of thy presence Psal. 64.2 Hide me from the secret Counsel of the Wicked from the insurrection of the workers of iniquity Psal. 91.1 3. He is said to Wipe when he destroys 2 Kings 21.13 a Metaphor taken from Dishes which are VViped or made clean by rubbing with the hands He is said to Wipe away Tears from off their Faces when he Comforts and Rejoyces his People Esa. 25.8 Rev. 7.17 4. He is said To Gird with Strength when he Comforts and Supports as Psal. 18.32 and 30.11 12. 5. He is said to Build when he produces a being by way of Creation Gen. 2.22 And the rib which the Lord God had taken from man Builded he a Woman See Exod. 1.21 2 Sam. 7.11 6. He is said to Bind up Wounds when he spiritually heals men and secures them from mischief Job 5.18 Psal. 147.2 3. Esa. 61.1 Hosea 6.1 Come let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will Bind us up 7. He is said to Open the gates of Heaven when he bestows Divine and Miraculous blessings Psal. 78.22 23 24. Though he had Commanded the Clouds from above and Opened the doors of Heaven and had rained down Maâ—â—a upon them to eat and had given them of the Corn of Heaven c. And also when he sends down Rain Deut. 28.12 He is said to Open the door of speech when he affords a fit occasion and saving means to his Ministers of Preaching the Gospel 1 Cor. 16.9 2 Cor. 2.12 Col. 4.3 To Open the door of Faith when he calls and admits men to the Faith and Communion of the Church Acts 14.27 To Open the Heart and Mind when he gives the saving understanding of his word Luke 24.45 Acts 16.14 Psal. 119.129 130. 8. He is said to Hold the right-hand of Cyrus when he gave him a prosperous success in his warlike expedition against Babilon Esa. 45.1 9. He is said to Conclude men in Sin and unbelief when as a most just Judge he declares them obnoxious to sin and therefore liable to Eternal Damnation Rom. 11.32 Gal. 3.22 10. He is said to Try and Prove as Silver is Tryed after the manner of Goldsmiths or others concerned in Mettals when he Purifies and Tryes the Godly with Crosses and Afflictions Psal. 17.3 and 66.10 Zach. 13.9 So when he Purifies and Reforms Doctrines Mal. 3.2 3. Or Destroys such as are obstinately wicked Ezek. 22.18 c. 11. He is said to break with a rod of Iron when he Chastises and Destroys Psal. 2.9 and 3.7 Esa. 38.13 and Lament 3.4 c. 13. He is said to Sift in a sieve when he tryes his People by Calamities and yet preserves them Am. 9.9 and when he scatters or disperses his Enemies like chaff Esa. 30.28 To Sift the Nations with the sieve of Vanity that is they shall be cast on the Earth as through a sieve that so dispersed they should no longer appear He compares the multitude of the Gentiles by whom Jerusalem was to be distressed to dust or chaff which is easily blown away so that little will remain of a great heap 14. He is said to make Bald the Head when he despoiles men of their Ornaments Esa. 3.17 24. for the cheif adorning of Women was in their Hair as 1 Pet. 3.3 15. He is said to Blot out of the Book of Life when men are not accounted in the number of the saved Exod. 32.32 33. Psal. 69.28.29 He is said to Blot out sins when he remits or forgives them Psal. 37.2 3. For the Scripture speaks as if there were an account kept of them in a certain Written Book which because the Messias has made satisfaction are Blotted or crossed out See Col. 2.13 14. 16. He is said to Devour or Swallow when he totally destroys as Exod. 15.7 Esa. 25.8 1 Cor. 15.54 He is to said to make Room or enlarge when he vouchsafes Deliverance from difficulties and troubles Gen. 26.22 Psal. 4.1 2. Psal. 119.31 32. He is said to Direct or make plain the way when he gives a happy issue and conclusion to the endeavours of men as Psal. 5.8 9. Esay 45.2 13. To Lose or Vngird the Loyns when he makes men feeble and unarmed and so uncapable of defence or offence Esa. 45.1 To Pour out his Anger when he Punishes Psal. 79.5 6. Ezek. 9.8 and 20.13 21 33. To Pour out his Spirit when he largely distributes his gifts Joel 3.1 2. Zach. 12.10 Act. 2.17 18 33. Rom. 5.5 Tit. 3.5 6. To make Void Counsel when he disappoints and blasts the purposes of men Jer. 19.7 To Pour out a Blessing when he plentifully distributes his benefits Mal. 3.10 He is said to Hew by the Prophets when he terrifies men by fearful Admonitions and legal Threatnings as Hosea 6.5 and when he spiritually kills them as in the following verses He is said to Stretch out the line of Confusion and the Stones of emptiness when he leaves Kingdoms and Nations to the Desolations of the Enemy Esa. 34.11 This Metaphor is taken from Architects who use lines perpendiculars and little Ropes c. He is said to Bear or carry when he Preserves Sustains Supports and Governs his People as Deut. 1.31 Exod. 19.4 Esa. 46.3 4. Heb. 1.3 He is said to Break the Head when his Wrath falls heavy and destroys men Psal. 110.5 6. Hab. 3.13 He is said to Sling out the Souls of Davids Enemies as out of a Sling 1 Sam. 25.29 that is he will violently take it away as a stone out of a Sling flies with greater force a greater way without further regard of him that throws it The Metaphors is taken from the weapons of David which was a Sling c. On the contrary the Soul of David is said to be Bound up in the bundle of Life denoting Gods Fatherly care of him in securing him from Death which his Enemies designed and preserving him so safe that nothing could be forced away from him He is said to make Way to his Anger when with just Judgments he recompences the unjust stubborness and contumacy of the Wicked Psal. 79.50 He made Way for his Anger he spared not their Souls from Death but gave their Life over to the Pestilence He is said to Weigh the Mountains in Scales and the Hills in a Ballance Esa. 40.12 Which notes with what facility and ease the Lord can sustain and manage the whole Universe even as men do a small pair of Scales The Lord is said to Weigh Spirits Prov. 16.2 by which his most exact knowledge of our Minds and inward frames is noted this metaphor is taken from men who do with a great deal of exactness Weigh things that they may know their value See Prov. 5.21 and 21.2 and 24.12 God is said to
139.9 that is the first Sun beams This celestial Sun is also a Physitian which can heal and deliver from spiritual Death The Sun when it rises gives some ease and comfort to sick persons let all that are soul sick rejoyce in this justifying and healing Sun of Righteousness 6. The Sun rising causes Joy to all things who were as it were immersed in the Melancholy sadness of night as the Poet says Phosphore redde diem quid gaudia nostra Moraris Come sweet Phospher bring the Day Why dost thou our Joys delay So by this heavenly Sun of Righteousness true cause of Joy is given unto men Luke 2.10 11. Esa. 9.2 3. 7. The Sun does make all sorts of Earthly fruit Ripe to which it also gave the beginning of vegetation So Christ is the Author and finisher of our Faith Heb. 12.2 He worketh in us to will and to do Phil. 2.13 That we may walk worthy of the Lord unto all well pleasing being fruitful unto every good work and increasing in the knowledge of God Col. 1.10 8. It is said of the Heliotrope an herb so called that it always turns and inclines to the Sun So let our hearts always incline to Christ. 9. There is nothing more pleasant to those in Captivity then to behold the Sun So there is nothing ought to be more comfortable to us in our spiritual Captivity then by the Eyes of Faith to behold Christ the Sun of Righteousness c. The Second place is Luke 1.78 Through the Bowels of the Mercy of our God so the Greek whereby the day-spring from on high hath visited us Some think that this metaphorical appellation viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriens ex alto arising from on high is taken from Plants which are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to branch or spout forth when they grow or begin to flourish that so it might respect those places of the Old Testament where Christ is called a Plant and Branch Jer. 23.5 Zach. 3.8 and 6.12 Where the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orientem arising and that we are to understand here the arising or Branch from on high sent from heaven to us and widely differing from all Earthly branches But the words immediately following shew that Zachary had respect rather to the similitude of the Sun and light as verse 79. of this place viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give light to them that sit in darkness and in the shadow of Death to guide as a clear light does our feet into the ways of peace By a good reason it is therefore said that the Holy man respected the Prophesie Esa. 9.2 whence the phrase of sitting in the darkness and shadow of Death is taken and chap. 60.1 2. Mal. 4.2 To which places Junius Parallel 1 55. does learnedly shew that he had immediate reference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriri to arise is proper to the Sun Moon and Stars from whence the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an arising or the action or Region of the orient Sun and Metonymically it is put for the rising Sun it self to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from on high for distinction sake is added by which Junius says we are to understand that meridian and powerful spendor whereby the Sun chiefly at Noon illustrates all things to difference it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its first uprising But it seems to be referred more truely to the first original of the Sun of Righteousness viz. His visiting and shining upon us on Earth and that from on high viz. Heaven as 1 Cor. 15.47 John 3.31 That the Messiah is called a Star Numb 24.17 is the Judgement of many there shall come a Star out of Jacob and a Scepter shall rise out of Israel which words are thus rendered by the Chaldee there shall arise a King out of Jacob and the Messiah shall be exalted out of Israel c. The same exposition Galatinus lib. 8. cap. 1. produces from R. Salomo and R. Moses Hadarsan Vatablus paraphrases the whole verse thus O Balak my Counsel is that you be quiet and fear not at this time for that which I foretell of things to come shall not come to pass in thy time but in the latter days viz. in the time of the Messiah whom I see but not near me for he is yet afar off when he comes he will be as a great light and vehement splendor which is signifyed by the Star c. So says Brentius Junius and Tremellius in their notes say that by the Name of a Star and Scepter is meant the Kingdom of Gods people begun in David and compleated in Christ between whom the interjected time was the progress of the Star c. See Junius in analyt explic h. l. Such as understands this Prophesie of Christ paraphrase it in this manner I shall see him but not now I shall behold him but not nigh that is my Curses will be in vain against that People whom God hath peculiarly chosen for himself and from which according to the Flesh the Messiah is to descend but the time of that Nativity is not yet come therefore I seem to behold him at a great distance but that promise will be certainly fulfilled and God for his sake will preserve this Kingdom so long there shall come a Star out of Jacob that is the Son of God manifested in the Flesh shall come of this people and shall spread the beams of his Doctrine and Miracles far and near arising as the Day-Star in the hearts of Believers 2 Pet. 1.19 Enlightning them to Eternal Life and a Scepter shall rise out of Israel that is the Messiah shall not only be a Teacher of his people but also a heavenly King and he shall smite through the Princes of Moab and destroy all the Children of Seth that is all such as will not obey his Government but remain unbelievers he shall destroy with an Eternal Death ver 18. And Edom shall be a possession Seir shall be a possession for his Enemies that is all his Enemies who by the Idumeans the capital Enemies of Israel inhabiting Seir are set forth shall be destroyed by the Sword of the Spirit but Israel shall do valiantly that is the Church which is the Kingdom of the Messiah shall be gloriously triumphant ver 19. out of Jacob shall come he that shall have Dominion and shall destroy him that remaineth of the City that is he shall rule in the House of Jacob for ever and of his Kingdom there will be no end Luke 1.33 He shall put all his Enemies under his feet 1 Cor. 15.25 26 27. c. Christ calls himself The bright and Morning Star Rev. 22.16 Because of those shinings of saving knowledge which proceed from him whence he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The light bringer usually Translated Morning-star or day-dawn arising in the hearts of men by the sure word of Prophesie But more
Calamity Esa. 13.10 Ezek. 32.7 Joel 2.10 as was said before of the Sun and Moon The brightest Star that shines in our view is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phosporos in Latine Lucifer both which words signifie a bringer of light in Hebrew 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halal which signifies to shine and is metaphorically translated to describe the unexpected ruine and overthrow of the King of Babylon Esa. 14.12 How art thou fallen from Heaven O Lucifer Son of the morning That Star is called Son of the Morning because while it accompanies the morning it seems as it were to be born of it It s course is perpetual and constant so that it was not feared that it should fall from Heaven And therefore to appearance it seemed impossible and incredible that so great a King illustrious and splendid in power and Majesty beyond other Kings as the Morning Star is before other Stars should fall from his lofty and magnificent grandeur Pope Gregory upon Ezekiel and other School Doctors expound this of the Devils fall because the Prince of Devils is called Lucifer But this Epithet does not belong to that malignant spirit in this place for God himself confirms our explication ver 4. saying thou shalt take up this Parable Proverb or Taunting speech for so the Hebrew is against the King of Babylon not against the Devil c. Where Christ our Saviour is called Lucifer is expounded before in the chapter that treats of an Anthropopathy Besides the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after proinos stella matutina the Morning Star is a symbol of the glorious light in Eternity Rev. 2.28 See also Dan. 12.3 1 Cor. 15.41 42. Metaphors taken from Light THere are two principal effects of the Luminaries and ornaments of Heaven viz. to give light to the World and distinguish times In Metaphors taken from light we will distinctly treat of Nouns and Verbs which are sometimes joyned together Generally light is taken 1. For Life it self Job 3.20 Wherefore has God given light to the miserable so the Hebrew the explication follows and Life to the bitter in soul ver 21. Which long for Death but it cometh not Hence comes the phrase to see the Light that is to live or be born alive Job 3.16 To walk in the light of the living that is to act amongst the living or to live either a corporal or spiritual Life in God Ps. 56.13 So David prays Ps. 13.3 Lighten mine Eyes lest I sleep the sleep of Death 2. For any prosperity and joy of mind arising from thence Esth. 8.16 The Jews had light and gladness and Joy and Honour where the synonymous terms make out that it signifies the eminency of the Jews prosperity and joy for their Divine deliverance Job 29.3 By his light I walked through darkness that is being free from Calamities I led a happy Life ver 24. The light of my countenance they cast not down that is they grieved me not but studied to please and gratifie me in all things Psal. 97.11 Light is sown for the Righteous the explication follows and gladness for the upright in heart The word sowing is also emphatical as if he had said 't is reposited and hidden as seed is in the ground but in its own time it will certainly come forth See Esa. 61.11 Col. 3.3 4. It is sow'n with the seed of the heavenly word and a most full and bright harvest of this celestial seed will follow in the Resurrection to eternal Life So light is also taken Psal. 112.4 Pro. 13.9 Esa. 45.7 and 58.8 and 59.9 The Reason of the comparison in this and the forgoing passage is to be fought in the profitableness and pleasure of light Eccl. 11.7 c. 3. For the open and manifest state of things Matth. 10.27 What I tell you in Darkness that speak ye in the light another Metaphor of this publication follows and what ye hear in the ear that Preach ye upon the house tops The sence is you are therefore called by me that you may Preach publickly to the whole World what you privately heard from me So Zeph. 3.5 John 3.21 1 Cor. 4.5 4. For Grace Benevolence or Favour Prov. 16.15 In the Light of the Kings Countenance is Life the exposition follows and his favour is as a cloud of the latter Rain So t is taken of God as was said in the chapter of an Anthropopathy More especially the mystery of Regeneration Renovation and Salvation is frequently expressed by the metaphor of light and that respecting 1. The Organical cause which is the word of God which is frequently called so by a Reason deduced from the quality of light which represents the difference and knowledge of things to the Eyes Psal. 43.3 Prov. 6.23 Esa. 2.5 5.20 2 Cor. 4.6 1 John 2.8 Thus the Apostles because of their Preaching the word of God are called the light of the World Matth. 5.14 and their light is said to shine before men ver 16. that is the light of Doctrine by diligent Preaching as also the light of a good life and example 2. The Formal Cause which is the saving knowledge of Christ and true Faith manifested by love and good Works Act 26.18 Eph. 5.8 1 Pet. 2.9 1 John 1.7 Hence believers are called Sons of light Luke 16.8 Eph. 5.8 1 Thes. 5.5 And good works the Armour of light Rom. 13.12 3. The Final Cause and the last scope and effect of Faith which is life eternal often noted by the term of Light Esa. 60.19 20 John 8.12 Act. 26.23 2 Tim. 1.10 c. From these there may be an easie Judgment made of certain Verbs belonging to light Psal. 13.3 Lighten mine Eyes lest I sleep the sleep of Death He prays for the light of heavenly wisdom from the Word of God also the light of watchfulness and circumspection whereby he may avoid the snares of the Adversary He alludes to humane sleep which easily overcomes those that sit in darkness or shut their Eyes whereas if the light shines in our Eyes we can hardly sleep Psal. 19.8 The Commandement of the Lord is pure enlightning the Eyes that is the mind by giving understanding and knowledge as well of the Divine Will as of our own corruption and prudence in the management of affairs that a man may not belike a brute which is void of rational intellectuals Psal. 34.6 They looked on him and were enlightned that is believers were made glad by the Lord by his gracious and saving deliverance lest they should be dejected and derided by the wicked See Prov. 4.18 19. Eccl. 8.1 with 2 Cor. 3.18 Esa. 60.5 John 7.37 38 39. John 1.9 That viz. Christ was the true light which lighteth every man that cometh or coming into the World Upon these words Erasmus very fairly paraprases In this darkness of the World men eminent for holiness shined as little Stars in the thick obscurity of night and as
kindles the Love of God Holiness and heavenly desires in the Hearts of men to which is referred Jer. 20.9 Luke 24.32 And the appearance of the Holy Spirit in the likeness of Fire Acts 2.3 Matth. 3.11 And lastly its consuming and destroying quality For the Word of Christ shall consume all its adversaries Judge Condemn and Destroy them John 12.48 To which may be reduced Jer. 5.14 and 23.29 To this Divine Fire there seems to be another strange Fire opposed as in the Type Lev. 10.1 viz. of false Doctrine and humane Traditions Esa. 50.11 Behold all ye that kindle a Fire that compass your selves about with sparks walk in the light of your Fire and in the sparks that ye have kindled c. Junius and Tremellius upon the place say That Christ in this place convinces the proud Spirit of the Pharisees and almost the whole Jewish Church of impiety because in their spiritual darkness they went about to kindle lights for themselves neglecting the light of Gods Word and that Gospel illumination which Christ offered them c. They esteemed that a profitable Fire and light which really brought the Fire of divine Wrath and Eternal Damnation upon them 3. Because of its burning quality Fire is attributed to them who bring perdition hurt loss or utter destruction hence Fire is said to be before God the just Judge and avenger of his Enemies Psal. 50.3 and 97.3 Esa. 26.11 and 29.6 and 30.33 and 66.15 16 24. 2 Thes. 1.7 8. But there is no doubt but in these and other places respect is had to Hell-fire of which Illyricus says in the description of Hell and Eternal punishments the Scripture frequently inculcates that there is an Eternal and unquenchable Fire or Brimstone whether there be really any material Fire or that something bitter and direful is metaphorically signifyed is left to inquiry because in this Life there is nothing more violent more tormenting or more terrible then a raging and prevailing Fire But it is far better to endeavour the avoiding of that hellish Fire then in a Spirit of Contention to be too curiously inquisitive into its Nature Hither must be referred those places where by the term Fire we are to understand invading Enemies and desolating Wars Psal. 78.63 Esa. 42.25 Jer. 48.45 and 50.32 Ezek. 21.32 and 30.8 in which place the Chaldee for Fire puts a people strong like fire Amos 1.4 7 10 12 14. and 2.2 5. Some think there may be a Synecdoche because Wars for the most part are managed by Fire and Flame It is also attributed to other things by means of which terror hurt and death are brought upon any as Judg. 9.15 20. Esa. 33.11 12. Obad. ver 18. James 3.5 6. Jude ver 23. See Prov. 26.23 and compare Jer. 51.58 Heb. 2.13 Joel 1.20 together 4. It agrees to this that Fire generally denotes any adversities which are the effects of Divine Wrath as also Calamities and Afflictions as Psal. 66.12 and 140.10 Esa. 9.18 19. and 10.16 and 24.6.15 and 43.2 Lam. 1.13 and 4.11 By which signification sometimes respect is had to the purifying quality of Fire for God tries and cleanses believers by Crosses and Calamities as Gold is tryed in the Fire Zach. 13.9 1 Pet. 4.12 See also Psal. 17.3 and 66.10 1 Pet. 1.6 7. To this also are the two following texts referred Mark 9.49 For every one shall be salted with Fire and every sacrifice shall be salted with salt The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kai and is frequently put for as or even as It is therefore an inversed similitude which is to be resolved in this sence As every sacrifice in the Old Testament was wont to be salted with salt by the appointment of God Lev. 2.13 So every man that would avoid sin or offences and Hell-fire the consequence of it as appears by the foregoing verses which have a co-herence with this must be salted with a certain wholesome Fire that is seasoned by Crosses and Afflictions Or this Fire will have the same efficacy on him as salt has on flesh viz. to preserve him from the putrefaction of security in sin Elegantly therefore is salting attributed to Fire and both are joyned to denote the Mystery of the Cross Because there is an agreement betwixt those two both causing pain and both abstracting and consuming that which is corrupt or putrifyed as also because they were joyned together in sacrifices Scaliger in his notes thinks that this should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is every sacrifice shall be salted that it may be the same with what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every oblation shall be salted with salt because Lev. 2.13 There is a Repitition of the same The other place is 1 Cor. 3.13 14 15. Upon which Chemnitius thus expresses himself There is a Fire of probation or tryal sent by God either by outward Troubles or inward Temptations or by a clearer manifestation of Truth by the Word that they should not remain in the darkness of Error and Ignorance who hold the fundamental Articles of Truth but that such opinions as are disagreeable to the Foundation shall be purged away either in Life or at the hour of Death Some by the terms Day and Fire understand Truth shining from the Word of God by the Holy Spirit and enlightning the mind Mal. 3.3 But others the Day and Fire of the last Judgment 2 Thes. â—â— 8 Of which obscure place we are not concern'd here to treat much But the Reader may peruse Tom. 8. locorum Theolog. Dn. D. Gerhardi de morte Sect. 254. seqq To the Element of Fire belong other things which bear Analogy or Relation to it as well Nouns as Verbs Of Nouns a Flame by a metaphor signifies a bright and shining blade or plate of that form as Judg. 3.22 1 Sam. 17.7 where what we Translate Spearshead is in the Hebrew spears-flame So Job 39.3 The flame of the Spear we Translate it the glittering spear So also a Flame is attributed to the Sword which turned every way with which the Cherubims which were the keepers of Paradise were armed Gen. 3.24 See Esa. 13.8 Cant. 8.6 Love is called the flame of the Lord that is such as the Lord by the light of his Spirit kindles so as that it shall last perpetually And for its continual energy because it always tends upwards and darts its splendor and increases that way what are the properties of a natural Flame of Fire agree also to Love Esa. 47.14 A Flame signifies most heavy punishments inflicted by God Lanthorn Candle and Lamp 1. Denote Prosperity and a happy success of things Job 29.3 Psal. 18.28 Hence the extinction or putting out of a Candle or Lamp signifies approaching adversities Job 21.17 Prov. 13.9 20.20 2. It more especially denotes the happiness of a Kingdom or Government 2 Sam. 21.17 Thou shalt go no more out with us to Battel that thou quench not the Candle or Lamp of Israel the
2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee c. The Greeks word properly signifies to stir up Fire lest it go out that it may flame Beza upon the place says The gift of God is a certain live flame kindled in our hearts which the Flesh and Satan endeavour to suffocate or smother but on the other side we are so much the more concern'd to cherish it and stir it up when it is as it were asleep Where this Divine little flame is not stirred up Love or Charity waxes cold Matth. 24.12 And then the Fountain of Love which is saving Faith and external Salvation is lost c. Thus Paul exhorts not to quench the Spirit 1 Thes. 5.19 The saving light of the knowledge of God kindled by the Holy Spirit is extinguisht by neglects of the Word of God and devout Prayer by security impiety and ingratitude hence an exhortation to follow that which was good ver 15. and to pray without ceasing ver 17. was premised and despising prophesyings that is the interpretation of the Word of God is immediately prohibited ver 20. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaraph which properly signifies to melt Mettals in order to purifie them from dross but is translated by an elegant Metaphor to signifie the purification and tryal of the Godly which is done by Crosses and Sufferings Whence the similitude of melted or burnt Mettal is sometimes expresly added Psal. 66.10 and 105.19 Esa. 1.25 Jer. 9.7 Dan. 11.35 Zach. 13.9 Hence the Furnace where Mettals are melted and purified is put for Afflictions sent by God Deut. 4.20 1 Kings 8.51 Jer. 11.4 In which place the Epithet of Iron is added to denote the tribulation severity or cruel nature of servitude A passage more notable than the rest we read Esa. 48.10 Behold I have refined thee but not with Silver I have chosen thee in the furnace of affliction Jehovah intimates that he purges his people moderately and gently not as Silver or Gold are purged because such are wont to be most exactly and wholly melted in order to their purifying as if he had said I do so temper and qualifie corrections that I suit them rather to your weakness then proportion them to your Wickedness I do not deal with you with the utmost severity for if you should be purged as Silver and Gold from all dross you should totally perish See 1 Cor. 10 13. In generall it is put for the inward proof or tryal of the heart which God alone can do Psal. 26.2 and 17.3 See Prov. 17.3 It is put for outward choice of some from others which is done by an outward rise Judg. 7.4 The Word of God is said to be refined or as it were tryed in the Fire 2 Sam 22.31 Psal. 18.30 Prov. 30.5 Psal. 119.140 that is most pure most true and most certain Which is emphatically declared Psal. 12.6 The words of the Lord are pure words as Silver tryed in a furnace of Earth purified seven times Which passage without doubt respects the quick and lively experience of the Saints in whose hearts the Truth of Gods word is experimentally felt and approved to be of undoubted efficacy by the Fire of tribulation Whence some by Furnace of Earth understand Godly men in whom the Words of God are tryed The Furnace burns in the Fire The Godly are seasoned by the Fire of Afflictions By the same metaphor the Office of Christ is described Mal. 3.2 3. Metaphors taken from Air. THE Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach a Spirit signifies Air or Wind. And whereas the motion of the Air is uncertain inconstant and vanishing and that there is nothing solid or substantial in the Wind therefore they are metaphorically put to signifie things that are vain and vanishing Job 6.26 Do ye imagine to reprove my words and turn the speeches of one that is desperate into Wind that is do ye think that I utter vain words and despise them as things of no weight or sence Job 15.2 Should a wiseman utter knowledge of Wind that is vain as the Wind which has nothing but an empty sound resolving into Wind he adds or fill his belly with the East Wind that is admit vain and fluctuating thoughts in his mind inwardly Eccl. 5.16 What profit hath he that hath laboured for the Wind that is who hath heaped together much riches with great labour which is in vain when he can have no benefit or profit by them Jer. 5.13 The Prophets shall become wind that is as the Chald. renders it vain and of no worth Jer. 22.22 The wind shall eat up all thy Pastours that is they shall vanish and perish So on the other side It is said Hosea 12.1 Ephraim feedeth on wind and followeth after the East-wind the meaning is that the people of Israel shall feed upon a thing of nothing viz. They shall commit Idolatry with great earnestness which has no soul feeding vertue in it but the contrary for it proves as pernicious as it is to follow the East-wind which is immediately expounded of their making Covenants with the Assyrians a wicked and Idolatrous people Micah 2.11 A man walking in the wind and falshood is put for a vain and lying person See Esa. 41.29 57.13 Hosea 8.7 To this belong the words of the Apostle 1 Cor. 14.9 For ye shall speak_into the Air that is in vain and to no purpose He speaks of that Prophesied in the Church in an unknown Tongue and therefore could not be understood by the hearers 1 Cor. 9.26 To beat the Air signifies when one undertakes a vain and unprofitable work The metaphor is taken from men that fight who when they miss their stroke spend their strength vainly against the wind or Air Eph. 4.14 that we henceforth be no more Children tossed to and fro and carried about with every wind of Doctrine by this tossing to and fro of the wind instability and inconstancy of mind is denoted a metaphor taken from a Ship which is tost and driven here and there by the violence of the Winds and waves as Heb. 13.9 Be not carryed about with diverse and strange Doctines for it is a good thing that the heart be established with grace More because vehement winds are hurtful therefore Enemies which annoy and commit devastations on the Earth are called by this appellation especially the East-wind which blasts Corn and suffers it not to ripen and if ripe scatters and blows it down Psal. 55.8 Esa. 41.16 Jer. 4.11 and 51.1 Hosea 13.15 Job 27.21 See also Esa. 27.8 Jonas 4.8 Jer. 18.17 c. Job says of God when he punished him Job 30.22 Thou listest me up to the wind thou causest me to ride upon it and dissolvest my substance that is as a Whirlwind scatters chaff or stubble thou dost variously toss and consume me To this Classe we shall reduce Meteors which are imperfect mixtures condensed in the Ayr. The
By the same metaphor it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermo insititius the ingrafted word Jam. 1.21 mention being made of Regeneration ver 18. that is which God by the power of his Spirit does as it were sow and Plant in the hearts of men that it may take root there and bring forth fruit acceptable to God 1. Seed as to outward appearance is but a mean thing neither is its vertue apparent or visible So the word of God is much despised and contemned in the world 1 Cor. 1.21 2. Good Seed cast into good ground does germinate and put forth a Plant by whose vertue and power it continues its kind So the Word of God received in a good heart makes a man such as it self is that is spiritual and quickned with a divine life because that Seed is Spirit and Life John 6.63 3. That Seed may grow there is need of the Suns heat and Rain or Dew So God himself gives increase to the seed of the heavenly word 1 Cor. 3.6 7. The Sun of Righteousness influences it with its celestial heat and waters it with the Rain or Dew of its Holy Spirit Esa. 44.3 c. When the Verb To Sow is attributed to God it denotes a multiplication of blessings to men Jer. 31.27 Hos. 2.25 Zach. 10.9 To which the phrase Nah. 1.14 is contrary the Lord hath given a Commandement concerning thee that no more of thy name be sown that is thou shalt be slain and shalt perish without recovery When attributed to men it signifies such things as are done in our life time from which good or evil is to be expected And so expresses either the exercise or practice of piety or impiety Examples of the former are to be read Psal. 126 5 6. Prov. 11.8 Hos. 10.12 2 Cor. 9.6 Of the latter Prov. 22.8 Job 4.8 Jer. 4.3 Hos. 8.7 Of both Gal. 6.8 c. When it is said of humane Bodies that they are sown it denotes their Death and Burial 1 Cor. 15.42 43 44. To which the Resurrection from the Dead is opposed For the Apostle metaphorically changes the word speaking ver 36. Of the Seed as of the Body but here of the Body as of Seed A Root which is the Basis or lower part of the Plant and the principle or beginning of accretion is put for any original or foundation of a thing Deut. 29.18 Esa. 14.30 Rom. 11.16 17 18. 1 Tim. 6.10 Heb. 12.5 And for a prosperous state of things Job 29.19 Hence comes the phrase to take Root or to Root that is to be in a good condition or to multiply or thrive in any outward blessing Job 5.3 Psal. 80.9 Esa. 27.6 and 37.31 Jer. 12.2 And on the contrary the drying up of the Root denotes the destruction of the wicked Job 18.16 Esa. 5.24 Hos. 9.16 Mal. 4.1 More specially the Roots of the feet for so 't is in the Hebrew Job 13.29 but in our English Translation heels of my feet an exposition rather than a Translation signifie the heels or knuckle bones because they are the lowest part as a Root is to a Plant. The Root of Jesse Esa. 11.1 Seems to note the Patriarchs from which Jesse and David were sprung To be Rooted is spoke of the Mystery of our Regeneration and a corroboration or strengthning in Faith and Piety is signifyed thereby Eph. 3.18 Col. 2.7 To which we may fitly compare Job 19.28 But ye should say why persecute we him seeing the Root of the matter is found in me that is when Rooted by Faith in God I keep mine integrity as Junius and Tremellius expound it A Branch with many Synonymous Terms is frequently proposed in Allegories signifying by the similitude of a growing green and thriving Tree Prosperity and on the contrary by the similitude of a withering Tree misfortune and calamity Gen. 49.22 Job 15.32 and 29.19 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Branch as chap. 18.16 Psal. 80.10 11. Esa. 25.5 Ezek. 17.6 c. and 16.10 11. and 31.3 c. Mal. 4.1 c. By the term Branches Paul understands the Israelites of that time Rom. 11.16 17 c. who were descended or proceed of the first Patriarchs as from a Root The Church is called the Branch of Gods planting Esa. 60.21 Because as it were planted in Christ the tree of Life he has a singular love and care for it vegetating comforting and preserving it by his spirit and at last eternally saving it A Leaf because it easily falls and withers carries the notion of vileness and vanity Job 13.25 But in regard the leaves of some Trees are always green under the similitude of such a Tree eternal Life is described Ezek. 47.12 See Rev. 22.2 also the Righteous who are Heirs of eternal Life Psal. 92.13 14. With Psal. 1.3 and 52.10 The greeness of leaves is called a budding or germination which word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by a metaphor brought to signifie sometimes natural things as the hairs of the head and beard Lev. 13.37 2 Sam. 10.5 Judg. 16.22 Ezek. 16.7 and 43.19 and 61.11 The word flourishing reviving or more properly growing green again is elegantly translated Phil. 4.10 to signifie the mind of man stirred up by Love and Benevolence to no good On the contrary to be dried up or withered is put for Death or being taken away Joel 1.12 A Flower denotes prosperity Esa. 5.24 See Job 15.33 Job 30.12 But because a Flower is easily cut down and withered it is put for any thing that is frail uncertain or transitory Esa. 28.1 4. Psal. 103.15 16. Jam. 1 10.11 1 Pet. 1.24 Esa. 40.6 7 8. To Flourish is put for a prosperous state of men Psal. 92.7.12 13. and 132.18 Prov. 14.11 Esa. 27.6 Hos. 14.8 See also Esa. 66.14 Ezek. 17.24 What is said Ezek. 7.10 The rod hath blossomed pride hath budded is understood by most Interpreters of the King of the Assyrians now growing to the height of his Empire and authority and preparing to besiege Jerusalem The Chald. The Empire flourishes and the wicked is got up But Junius and Tremellius referre it to the people of Israel translating it thus that Tribe flourishing did bud out pride for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a Rod and a Tribe to Flourish is also used of Vlcers and Leprosies Exod 9.9 10. Levit. 13.39 c. Fruit the metaphorical acceptation of this word is well known and obvious every where viz. that it is put for the consequent or effect of a thing whether for good or evil 'T is put for the consequent reward of Godliness Psal. 58.11 Verily there is a fruit for the Righteous so the Hebrew The Chald. Certainly there is a good reward for the just So Esa. 3.10 Heb. 12.11 Jam. 3.18 'T is put for the punishment of impiety Jer. 6.19 Behold I will bring evil upon this people even the fruit of their thoughts because they have not hearkned unto my words nor to
of Christ. The Wolf disappointed of his prey walks about with an open or gaping mouth so Hereticks thirst for the blood of the Orthodox And as the Cubs or Whelps of Wolves are killed although they have yet committed no mischief so the fry and disciples of wicked Hereticks ought to be bridled and care taken to prevent that they invenome not the Church so far Franzius A Leopard is a fierce and swift Creature and carries the notion of Cruelty and Enmity in the Scripture Jer. 5.6 That a Fox denotes Hereticks and the Churches Enemies Cant. 2.15 Lam 5.18 is the judgment of Interpreters As Franzius Hist. Animal p. 191. c. That Christ called Herod a Fox is evident from Luk. 13.32 by reason of his Treacherous Plots which he privately contriv'd to intrap him Erasmus in his Paraphrase Go and tell that Fox who confides in humane craft and Believes he can do anything against the Majesty and Counsel of God c. This was the Fox that would betray that Hen we read of Matth. 23.37 which is produced by way of excellent Similitude to denote the most gracious care and loving kindness of God to his Church c. A Hind is commonly taken in a Good sence Gen. 49.21 Naphtali is a Hind let loose that is which flies most swiftly This is expounded of a ready promptitude and Activity in the happy dispatch and Management of affairs The Hebrews refer this to Barak the Naphtalite who made a very speedy levy of 10000 men of the Tribe of Zebulun and Naphtali and together with Deborah pursued Sisera their Enemy Judg. 4.10 It is added in that Text Gen. 49.21 he giveth goodly words which they refer to the same History and that sweet Song of Barak and Deborah mentioned Judg. 5. Prov. 5.19 A good Wife is called a Hind of loves and a pleasant Roe so the Hebrew that is a Hind Beloved because men take a singular Delight in wild Beasts that are made Tame and Sociable c. A Horse and his Neighing Metaphorically denotes unbridled lust Jer. 5.8 See Ezek. 23.20 To Ride signifies to Rule or to be in an eminent Condition Deut. 32.13 Psal. 66.12 Isa. 58.14 Where it is ascribed to God is already shown A Bridle or to Bridle which properly belongs to Horses Jam. 3.5 by which they are restrained and guided Psal. 32.8 9. Metaphorically denotes the curbing and averting the violence of Enemies sometimes when attributed to the Tongue it denotes a Prudent and becoming Moderation Jam. 3.2 and 1.26 See Job 30.11 2 Sam. 8.1 Psal. 66.11 12. An Ass besides the place cited viz. Ezek. 23.20 is found in a Metaphor Gen. 49.14 Where the tribe of Issachar is called the ass of a Bone that is of big bones and so strong that though dull by Nature it shakes not off but bears what burdens are laid upon it hence it is subjoyn'd Couching down between two burdens for they were wont to Divide its load and place it in two bundles on either side the Explication follows ver 15. See Judg. 5.16 A Bull denotes a violent cruel and proud Enemy that abuses and infests the miserable Psal. 22.12 Psal. 68.30 Isa. 34.7 By the name of Kine the Grandees of the Kingdom are expressed Amos 4.1 about which see Chap. 10. where we have treated of the hill Bashan Isa. 15.5 An Heifer of three years old seems to be a Metaphorical Epithet of the City Zoar belonging to the Moabites the same we read Jer. 48.34 and that it was near the City Horanaim Upon which Texts some Expositors say that it denotes the Pride Luxury and Wantonness of the Moabites because when a Cow comes to be of that age it begins to grow fierce and wanton Others understand it of plenty of Pastures and other conveniencies with which that Land abounded as a Heifer or Cow of three years old gives store of Milk Hierome in his Comment on Isaiah says that we are to understand the Heifer of three year old of perfect and full age For as the thirtieth year compleats a mans strength so the third year does the the like in those Beasts Lyranus says that 't is so call'd because of its luxurious petulancy and that the feminine gender is used to denote their filthy Sodomy which is a far fetcht exposition Junius and Tremelius expound it of the Bawling Moabites who are so call'd by an emphatical Prosopopaeia when they labour'd to confirm their flying and despairing Friends For as a Heifer unaccustom'd to the Yoke is therefore more impatient and complains with louder and stronger bellowing at that Age so they impatient of servitude cry aloud c. Jer. 46.20 Egypt is call'd a very fair or beautiful Heifer but destruction cometh out of the north to it Here is a comparison of its present felicity by a Metaphor taken from a fatten'd and plump Heifer with its future Disgrace and Ruine Hos. 10.11 Ephraim or the People of Israel is called an Heifer taught or accustom'd loving to tread out the Corn. Which Metaphor Brentius thus Expounds this labour of treading out Corn was easie aad pleasing to the heifers for they were not bound nor yok'd nor burden'd but had a full freedom of dancing about and had food enough according to Deut. 25.4 So is Israel hitherto unaccustom'd to Banishments depredations and utter Devastations but dwelling in their own Kingdom under their own Vine and Fig-tree enjoying what they possest in peace c. A Yoke that Instrument whereby Oxen are tied to draw a Plough Cart or Coach c. Luk. 14.19 is used Metaphorically as 1. It denotes Doctrine and Institution for as Oxen are thereby ty'd up and appointed to some certain kind of labour to which in time they become accustomed so Christians are obliged to the practice of Divine Precepts Jer. 5.5 But these have altogether broken the Yoke and burst the bonds wherewith the Yoke was ty'd the Chald. renders it but these have altogether rebelled against the Law these have Departed from the Doctrine See Psal. 2.3 Matth. 11 29. Take my Yoke upon you ver 30. For my yoke is easie and my Burden is light That the Evangelical Doctrine of Christ our Saviour is to be understood is evident by the explication added learn of me for I am meek and lowly in heart and ye shall find Rest for your souls Now because the Gospel is the Doctrine or Word of the Cross 1 Cor. 1.18 Therefore is this Metaphorical phrase used by Christ. That there are three things comprehended here is plain from the Words 1. Faith in Christ begot by the word of the Gospel 2. A Pious Life conformable to the life of Christ in humility meekness and other fruits of the Spirit 3. Patience and Constancy in bearing his Cross. And where these are exercis'd the party shall find rest for his Soul Hence the Devil is call'd Belial which signifies without Yoke because that Apostate Spirit cast of his allegiance to the Laws of God 2. It
and increase of Godliness from the similitude of a humane body which increases and grows greater and stronger c. Eph. 4.13 Col. 2.19 The Head of a man is his Chief Supreme and Principal Member and therefore carries a threefold Metaphorical Notion 1. The Beginning or Original of any thing Gen. 2.10 Exod. 12.2 Deut. 20.9 Isa. 41.4 and 51.20 Ezek. 10.11 and 40.1 c. 2. Superiority and Eminency as well with respect to Quantity or Place as Quality and Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caput a Head the very top or highest part of a thing Gen. 28.12 18. where what we translate top of Jacobs Ladder in the Hebrew is Head Gen. 47.31 Exod. 34.2 2 Sam. 15.32 and 16.1 2 Kin. 1.9 Psal. 24.7 9. and 72.16 Isa. 2.2 Amos 1.2 The Head-stone Zach. 4.7 is the highest in a Building which finishes the Work It denotes Superiority of Government as a Prince or Chief Ruler Num. 14.4 and 36.1 Deut. 1.13 15. and 28.44 Judg 10.18 and 11.8 2 Sam. 22.44 and 23.13 2 Chron. 31.10 Job 12.24 Psal. 18.43 and 110.6 Jer. 52.24 Lam. 1.5 Eph. 3.23 1 Cor. 11.3 c. The Head of the Corner denotes the extreme Corner-stone which by another Metaphor is attributed to Christ Psal. 118.22 Matth. 41.42 Luk. 20.17 Act. 4.11 1 Pet. 2.7 3. The most chief or desirable in any thing Exod. 30.23 the Head spices that is the best See Cant. 4.14 Ezek. 27.22 Deut. 33.15 Psal. 141.5 Head Oyl that is Excellent Oyl Psal. 119.160 Isa. 7.8 9. The Head of Syria is Damascus the Head of Ephraim is Samaria that is the Principal or Metropolitan City Head is put for the Chief or Principal place 1 Sam. 9.22 1 Kin. 21.9 It is put for the sum or contents of any thing Exod. 30.12 Num. 1.2 49. and 4.2 22. and 31.25 Psal. 139.17 See Lev. 6.5 Hence comes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reduce into one sum which is Elegantly spoke of the precepts of the Divine Law of the second Table the sum or whole Contents of which is Charity or Love as the Apostle has it Rom. 13.9 See Acts 22.28 Heb. 8.1 The distinct squadrons of an Army are called Heads because they consist of a certain or select Number Judg. 7.16 and 9.34 37 43. 1 Sam. 11.11 and 13.17 Job 1.17 Finally the Sections or Divisions of Books are called heads Capita vulgarly Chapters to which we may Refer what is spoken Psal. 40.7 In the volumn of thy Book which the Apostle Heb. 10.7 renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Head or Chapter of thy Book Upon which Cunaeus lib. 3. de Repub Heb. cap. 1. says These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are nothing else but those which the Jews and especially the Thalmudists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the members or parts of Books Therefore the Apostle being himself a Jew and writing to the Jews very significantly makes use of that word There is a Synecdoche joyn'd with the Metaphor here and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole body and volume of the old Testament in which the Prophecies and Types of the Messiah are extant is to be understood Hierome on Isa. 29. says In the Head of the Book says our Saviour in the Psalm it is written of me not of Jeremy or Isaiah but in all the Holy Scripture which is called one Book A Face the foremost part of a mans head Bare and fit for seeing and apt to vary its posture or aspect according to the different affections of the Mind carries a threefold Metaphorical Notion 1. It denotes the first part of any thing 2 Sam. 10.9 Jer. 1.13 Ezek. 2.10 2. The Superficies and external species of any Substance which appears to or is beheld by Men Gen. 1.2 1 Sam. 14.25 2 Sam. 17.19 Isa. 14.21 Luk. 21.35 3. The Mind or inward faculty or affections as Anger Joy Benevolence Magnanimity c. Gen. 32.20 1 Sam. 1.5.18 Job 9.27 Prov. 16.15 and 27.17 Ezek. 3.8 A Forehead the Superior part of the face is Metaphorically brought to denote the Interior Affection of the Mind A hard forehead denotes obstinacy in Wickedness Isa. 48.4 and a persevering Magnanimous Zeal against the Wicked Ezek. 3.7 8 9. A Whores Forehead Jer. 3.3 signifies extreme Impudence the Metaphor being taken from those Graceless Shameless and Immodest Prostitutes An Eye the Organ of sight by a Metaphorical Translation oftentimes denotes the Mind Judgment and Knowledge Gen. 16.4 5. Deut. 15.18 1 Sam. 15.17 and 18.23 2 Sam. 6.22 Job 32.1 Psal. 15.4 Prov. 3.7 and 28.11 and 30.12 Isa. 5.21 Zach. 8.6 Matth. 6.22 Joh. 5.35 Hence the Right Eye is put for the greatest Prudence Zach. 11.17 An Evil Eye for a perverse and Malignant mind Deut. 15.9 Prov. 23.6 and 28.22 Matth. 20.15 Mark 7.22 A Good Eye for a Good and benevolent Mind Prov. 22.9 Eccl. 35.9 An Eye signifies a providential Carefulness sometimes a solicitude in Evil as Psal. 10.8 17.8 see 1 Sam. 18.9 sometimes in Good Gen. 44.21 Numb 10.31 Ruth 2.9 Job 29.15 Psal. 10.6 Prov. 4.25 and 21.9 12. Eccl. 2.14 Sometimes it denotes Experience Gen. 3.7 Sometimes spiritual Illumination or Renewing of heart Psal 13.3 Psal. 119.18 Isa. 32.3 Eph. 1.18 Sometimes spiritual Blindness Psal. 69.23 Isa. 6.10 Matth. 13.15 Joh. 12.40 Act. 28.27 Rom. 11.8 10. See Lam. 5.17 It denotes a fountain Gen. 34.13 and 49.22 Exod. 15.27 Psal. 84.6 Psal. 114.8 A Tear an humor flowing from the Eyes of such as Weep metaphorically denotes Wine and Oyl because they drop as tears do when the Grapes or Olives are bruised in the Press Exod. 22.29 See Deut. 7.13 Eye-salve denotes the spiritual healing of our Natural Darkness Rev. 3.18 three things are said of a man corrupted by sin ver 17. viz. that he is Poor Naked and Blind and therefore Miserable To remove these three ver 18. are Medicines proposed 1 Gold tried in the Fire that is heavenly Treasure which makes one Divinely Rich. 2 White Raiment that is the merits of Christ apply'd by Faith by which nakedness being covered a man may be preciously adorn'd 3 Eye-salve to annoint the Eyes that is the saving word of the Gospel by which a man is illuminated which restores or gives spiritual sight An Ear as well as the Eye is translated to denote the Mind and when referred to the Word of God denotes a faithful attention and Receiving of it Psal. 49.4 and 78.1 and 45.10 Isa. 55.3 where you may Note nevertheless that the external hearing of the word is not excluded but presupposed Heaviness or shutting of Ears denotes hardness and stubbornness of heart Isa. 6.10 Matth. 13.15 Act. 28.27 Rom. 11.8 Itching ears denote such as with a perverse curiosity study after false opinions 2 Tim. 4.3 with Act. 17.21 The Phrase Gal. 6.7 Be not deceived God is not mocked is emphatical for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies more than to mock viz. to fleer with the Nose and Mouth And in
16. 1 Pet. 2.5 9. Rev. 1.6 5.10 20.6 because they Sacrifice spiritually to him The Ministry of the Gospel is expressed by the Name of the Levites Isa. 66.21 Jer. 33.18 21 22. Paul is said Rom. 15.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacra operari vel sacerdotio fungi to act the Priesthood whence the Papists infer that he said Mass which is a ridiculous and false conclusion for he adds immediately the Gospel of God so that the term is Metaphorical and signifies the preaching of the Gospel as ver 19 20. Upon which Illyricus well says If the Apostle had not spoke so clearly of this Metaphorical Sacrifice of Preaching the Adversaries would by any Means from thence endeavour to confirm their Mass c. Secondly Sacred Actions have either God or Men immediately for their Object Of the first kind are Sacrifices offer'd to God according to his VVord This word Metaphorically denotes the whole Obedience Passion and Death of Christ and so his satisfaction for the sins of the VVorld Eph. 5.2 Heb. 9.23 26 28. and 10.10 12 14. Of which the old sacrifices were Types and Shadows Then the whole worship of Christians is call'd a Sacrifice Isa. 19.21 and 56.7 and 60.7 1 Pet. 2.5 More particularly by the word Sacrifice is expressed serious Contrition of heart Psal. 51.18 19. Faith and Holiness Mal. 1.11 Rom. 15.16 See Rom. 1.5 Phil. 2.17 New Obedience and Mortification of the Flesh Rom. 12.1 See Psal. 4.5 Sacrifice the sacrifices of Righteousness Devout Prayer is called a Sacrifice Psal. 141.2 Isa. 50.7 So is glorifying of God Psal. 50.14 107.22 Hos. 14.3 Heb. 13.15 Helping our Neighbour Phil. 4.18 Heb. 13.16 Martyrdom for the Truth Phil. 2.17 2 Tim. 4.6 Gods vengeance on his Enemies Isa. 36.6 The offering of first Fruits mentioned Lev. 23.9 10. Numb 15.20.21 Deut. 2â—â— 2 c. yeilds some metaphors 1 Cor. 15.20 It is said that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First Fruits of them that sleep that is of the Dead that shall rise again ver 23. For as a plentiful Harvest followed the offering of First-fruits so shall an universal Resurrection in due season succeed or follow the Resurrection of Christ. Some observe from Lev. 23.11 That the First-fruits were to be offered to the Lord on the Morrow after the Sabbath that is our Christian Sabbath or Lords-day vulgarly after the custom of the Heathens call'd Sunday and that in that very year wherein Christ suffered the day of offering First fruits fell on that day wherein our Lord rose from the Dead so making an excellent congruity with this allusive metaphor which Paul used 2. Beleivers are said to be First fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aparche that is selected from the whole lump of mankind and consecrated to himself into the Adoption of the Sons of God as the First fruits were separated from the rest of the fruits and consecrated to God The glorified Saints in heaven are so called Rev. 14.4 Beleivers are said to have the first fruits of the spirit Rom. 8.23 For as the Israelites by the oblation of first Fruits had hopes to receive the remaining part in due season by the blessing of God So Beleivers by those gifts they receive in part of the Holy Spirit have hopes of a fulness of Joy and a full Harvest of Glory Some understand this of the Apostles only who received the First-Fruits of the Spirit miraculously Acts 2. But the former explication is more conformable to the scope of the Text. 3. It is said of the Jews Jer. 2.3 That they were the First-fruits of his increase that is chosen out of and before all other people of the World and consecrated to him The metaphor is continued All that devour him shall be desolate that is because as any that converted the sacred provision of offerings to their own use against Gods order were guilty and punished Lev. 5. so the People that would eat that is make Israel desolate shall themselves be destroyed Rom. 11.16 If the First-fruit be holy the lump is also Holy and if the Root be Holy so are the Branches that is as the whole lump was holy according to the Law when the first-fruits were offered so whereas the Patriarchs and Elders of the Jews were holy unto the Lord or a people peculiarly separated from all people to him this prerogative shall not expire with respect to their posterity but these also shall enjoy the participation of heaven and blessedness provided they believe the Gospel and heartily embrace it Neither does the Apostle speak of a spiritual but of a legal Holiness Sacred Actions of the latter kind which have men immediately for their Objects although primarily directed to the Worship of God are these Circumcision the peculiar Character of the people of God is put for Regeneration called the Circumcision of the Heart Deut 10.16 and 30.6 Rom. 2.28 Of which there is a fair Periphrasis Col. 2.11 In whom also ye are Circumcised with the Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made without hands in putting off the body of the sins of the Flesh by the Circumcision of Christ and ver 12. adjoyns baptism a principal medium of Renovation c. As the Jews were metonymically called the Circumcision of which we have spoke in the chapt of that Trope so Christians are metaphorically so called Phil. 3.3 And the prophane and wicked are called the Vncircumcision Lev. 26.41 Esa. 52.1 Jer. 4.4 And 6.10 And 9.26 Ezekiel 44.9 Acts 7.51 Col. 2.13 Moses is said to be of uncircumsed Lips Exod. 6.12.30 that is dull of speech or not Eloquent Of the Circumcising of Trees we have treated before Sprinkling upon the people either by Blood as Exod. 24.8 and 29.21 Lev. 14.7 c. Or by water mixt with the ashes of a red Heifer Num. 19. Heb. 9.13 c. Because it was a Type of Cleansing by Christ from sin is metaphorically put for it Esa. 52.15 Heb. 10 2â—â— and 12.24 1 Pet. 1.2 In this are three things remarkable 1. The Satisfaction and merit of Christ called the blood of Sprinkling Heb. 12.4 compared Heb. 9.13 14. 2. The Evangelical Word of Christ which is as it were Hyssop Psal. 51.7 which the Priest sprinkled upon unclean things as the Chaldee paraphrases it See the foregoing and following verses is sprinkled as it were upon the soul in order to its cleansing from sin See Romans 16.25 26. c. Gal. 3 2 5. c. 3. True Faith which is that very sprinkling of the blood of Christ by the Holy Spirit or the application of his Merits and satisfaction therefore they are joyned together Heb. 10.22 Annointing or Vnction because it was used to Kings 1 Sam. 10.1 and 16.13 1 Kings 19.16 To the Cheif or High Priest Exod. 40.12 c. And to Prophets 1 Kings 19.16 Metaphorically denotes any that have a singular call or Consecration to God who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annointed Psal. 105.15
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
us and renders our Services acceptable to God 10. Wo wo to them that have not Christ their Surety what will Sinners do without a Saviour If ye believe not that I am he ye shall die in your Sins Lastly For Trial. Have you Christ for your Surety examine your selves by these Marks following 1. Did you ever see the Need of Christ's Suretiship Or do you adventure to come to God for more Goods in your own Name In this take heed for your Credit is gone 2. Hath Christ taken you as a Door off the old Hinges Have you seen your Want and Beggary and from hence chosen Christ for your Surety 'T is only the broken Man that seeks to his Friend for Security 3. Is the Law written in your Hearts have you that new Spirit put within you are you changed Ones I will put my Fear in their Hearts c. Do you love the Word of God because of the Purity of it Would you be holy as well as happy 4. Do you lay the Stress of your Salvation upon Jesus Christ Is he the Foundation of your Faith and Hope Have you fled to him for Refuge 5. Is Christ a Pearl of great Price to you To them that believe he is precious If Sin be in thy Sight the greatest of Evils and that which thou loathest above all things and Christ the rarest Jewel in thy Esteem whom thou preferrest before thy chiefest Joy then Peace be unto thee Christ is thy Surety For Caution O let none from the consideration of this glorious Grace shining forth in this great and wonderful Mystery take encouragement to run further into Debt if any should so do let them know that there is nothing can be a greater Evidence against them that they have no Part nor Lot in this Matter Christ a Bridegroom Mat. 25.6 Behold the Bridegroom cometh go you out to meet him John 3.29 He that hath the Bride is the Bridegroom but the Friend of the Bridegroom which standeth and heareth him rejoyceth greatly because of the Bridegroom's Voice This my Joy therefore is fulfilled THis Metaphor of a Bridegroom as it is exceeding useful so it is as comfortable and pleasant a Metaphor as most we meet with in the holy Scriptures A Bridegroom presupposes two things First a Person in a single capacity and as so considered he is a Suitor Secondly a Person in a married Estate and as so considered he is a Head or Husband In both these respects Christ may be considered and is held forth in the Word of God He first acts as a Lover or Suitor to engage the Love and Affections of Sinners to himself and then joins himself in a glorious mystical Marriage-Relation with them and accordingly acts towards the Sons of Men Of which take this following Parallel Metaphor I. A Man that intends or is disposed to marry is not contented or thinketh it not convenient to abide in a single Condition how happy soever he is otherwise in the enjoyment of all outward good things in his Father's House II. An obedient and wise Son takes advice and consults with his Father being fully resolved to change his Condition and enter into a Contract of Love and Marriage-Union and then fixes upon a particular Object III. When a Man hath fixed upon an Object that he intends to espouse unto himself he contrives the way and method of his Proceeding in making known his Mind and to bring about his Design and many times will chuse to send Messengers to treat with the Person about the Business and discover his Affection before he goes himself in Person IV. After this a Lover usually his Heart being enflamed with Love and ardent Affection to the Person tho she be in another Country very far off takes a Journey resolving to give her a Visit and in order thereunto he suits himself in a fit Garb and Cloathing that so he might every way render himself a Person acceptable and meet likely and capable of winning and enjoying of her V. If the Person or Suitor be a Prince and known commonly at his Arrival he is much congratulated and welcomed by the Nobility and Persons of Honour VI. A Lover when he goes to visit a Person he intends to espouse unto himself usually sends his Friend or takes him along with him to signify not only what and who he is but also his Intention and Purpose in coming VII A Man propounds Questions to the Person he loves to discover whether she be preingaged to any other and if he perceives she is entangled through great Folly and in danger to be utterly undone thereby he strives to undeceive her and save her from Ruin VIII A Lover makes Offers of Love unto the Person he has fixed his Eye upon and uses divers Arguments to persuade her to yield or consent unto his Request IX A true Lover respects his intended Bride more than Wealth Beauty c. 'T is not the Portion but the Person his Eye is principally set upon X. Such a Person sues hard uses weighty Arguments to prevail and will not quickly take a Denial XI A faithful Suitor waits long and hath much Patience before he will desist or give over his Suit and yet thinks nothing too much that he suffers or does endure for her sake as appears concerning Jacob who served seven Years for Rachel And they seemed unto him but a few days for the Love he had to her XII One that intends to make a Person his Bride and only Consort expresses great Love his Love is sometimes much more than he can well express 't is very strong as strong as Death many Waters cannot quench it nor can the Floods drown it There is an unsatisfied Desire in the Person until the Object beloved be enjoyed XIII Such an one is greatly concerned and grieved at the Unkindnesses of his Friend and ungrateful Repulses and many times from hence doth withdraw himself and carry it as a Stranger XIV A Suitor nevertheless such is the Nature of his Affection knows not how to give her up he therefore sends Letters thereby further expressing the Ardency of his Desire and how loth he is to take his final Farewel XV. Moreover besides all this he sends faithful Messengers to her as Spokesmen to answer her Objections that so if it be possible he might bring her at last to a compliance who use also many Arguments in order thereunto This Abraham's Servant acted when he went to take a Wife for Isaac XVI A Suitor also sends Love-Tokens to the Person he intends to make his Bride Isaac sent unto Rebekah Ear-rings and Bracelets of Gold XVII A Lover cannot endure Corrivals nor permit that another should have a part or an equal share in the Affection of the Object beloved XVIII Some Lovers have fought great Battels and met with great Opposition from Enemies for the sake of those Persons they have set their Hearts upon XIX A Man will not make a Contract of
a Signet The Son in himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the likeness of God II. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of God representing him unto Men he manifesteth God unto us He is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of the Invisible God because partaking of the Nature of the Father the Goodness Power Holiness Grace and all other glorious Properties of God do shine forth or are represented declared and expressed to us III. Christ represents God the Father to Believers in his true Form Character or Likeness whom we see not as he is in himself nor can see he dwelling in inaccessible Light at an infinite distance of Divine Nature and manner of Being from our Apprehensions and Conceptions No Man hath seen God at any time the only begotten Son which is in the Bosom of the Father he hath declared him IV. Christ respecting his Essence is the same God with the Father but the Subsistences or Persons of the Father and Son are different and so not the same V. Christ being the express Image of the Father brings into our Minds what kind or manner of God the Almighty is his Excellencies and glorious Perfections are hereby presented as it were to our view By which means we are taken up into holy Meditations and Contemplations of him whom by reason of Sin we had forgotten and lost the true knowledg of VI. Christ being the express Image of God the Father who is the blessed and only Potentate and the glorious King of Heaven and Earth who hath dear and tender Love to us his poor Creatures who is our Friend Husband Father gracious and chief Benefactor causes all true Believers greatly to prize love and esteem the Lord Jesus not only for his own sake but for the sake of him whom he doth resemble and represent VII Christ God-Man in one Person or God manifested in the Flesh the glorious Representation of the Father to Sinners is the Admiration of Saints and Angels 't is a great Mystery and comprehends the Depths of God That the Glory of God should shine forth in the Nature of Man is and will be the Wonder of both Worlds t is judg'd by all the Godly to be the Master-piece of Divine Wisdom Metaphor I. AMong Men the Substance of a Thing hath the precedency or is before the Sign or Image of it the Person and then the Picture or Emblem of it II. An Image Figure or Character among Men cannot fully and perfectly in every thing express or represent the Person 't is made for it differs in Matter Life and Motion c. III. 'T is gross Idolatry to worship Images or the Likeness of any Thing in Heaven above or the Earth beneath IV. Other Images are soon marr'd and pass away Disparity I. THat which is said of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being or existing and subsisting in the Form of God that is being so essentially for there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Form in the Deity but what is essential unto it This Christ was absolutely antecedently to his Incarnation the whole Nature of God being in him and consequently he being in the Son of God II. Christ is a lively perfect and compleat Image Character and Representation of all the glorious Attributes Excellencies and Perfections of the Father the Fulness of the Godhead dwelling bodily in him Were it not so he could not gloriously represent unto us the Person of the Father nor could we by contemplation of him be led to an Acquaintance with the Person of the Father 1. The Father is from Everlasting so is the Son 2. The Father is a perfect Divine Person or Subsistence so is the Son 3. The Father hath Life in himself so hath the Son Life in himself 4. The Father created the World so did the Son 5. The Father upholds all things by the Word of his Power so doth the Son 6. All things were made for the Father so all things were made for the Son 7. The Father is to be worshipped so is the Son 8. The Father knows all things and searches the Heart so doth the Son 9. The Father is in the Son so is the Son in the Father The Father is in me and I in him The Father being thus in the Son and the Son in the Father all the glorious Properties of the one shine forth in the other The Order and Oeconomy of the Blessed Trinity in Subsistence and Operation requires that the Manifestation and Communication of the Father to us be through the Son 10. All other Perfections of the Father shine forth in Christ 't is he that makes them manifest to us according to that of the Apostle For God who commanded the Light to shine out of Darkness hath shined in our Hearts to give the Light of the Knowledg of the Glory of God in the Face of Jesus Christ. The Wisdom of the Father is great and infinite many ways but wherein doth it shine more gloriously than in the Son 's working about our Redemption in reconciling Justice and Mercy in punishing Sin and pardoning the Sinner To the intent that now unto the Principalities and Powers in heavenly Places might be made known by the Church the manifold Wisdom of God 11. The Father is still of Goodness and Love to Man this appears in his making of him Supreme over all Creatures on Earth But what is this Favour and Goodness to that which is manifested in and by Christ in raising him up when a Rebel and vile Traitor to the Honour and Dignity of a Son and to accomplish this to give his only begotten Son to die in his stead He made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him Christ hath redeemed us from the Curse of the Law being made a Curse for us There was much Favour and Love in the Blessings and Privileges of Creation but in Redemption Mercy is magnified likewise to admiration and shines in equal Glory 12. God the Father is infinitely holy just and righteous His Holiness and Justice appeared in casting off the fallen Angels and by executing his Severity upon our first Parents and by destroying Sodom and Gomorrah and the Cities about them and in several other respects Yet how much more abundantly doth his Holiness and Justice shine forth in the Son the Image of the Father when he came forth to redeem Mankind in that he made his Soul an Offering for Sin God letting out his Wrath upon him sparing him not when he stood in the place of the Sinner For the Transgressions of my People was he stricken As Mr. Burroughs observes there is nothing sets out God's Justice Holiness and infinite Hatred of Sin like this c. Our Nature is united to the Divine Nature of God that so by that mystical Union Grace and Holiness might be communicated in a
to apply Pardon and the glad Tidings of Salvation saith Mr. Caryl to such a Soul may be its hardening and undoing Tho Mercy may be tendered to the Ungodly for God justifies such yet says not to a Man that perseveres in his Ungodliness that he will justify or pardon him but contrary-wise says he will not pardon them but condemn and destroy them The worst of Sinners may be saved but God will not save them in their Sins 'T is dangerous to daub with untempered Mortar to pronounce Peace where there is no Peace XIII Christ is very diligent and careful of poor Sinners that he undertakes tries their Hearts and Reins hath Eagles Eyes his Eyes are never off them gives charge to his Servants Ministers of the Gospel to look carefully after them that they want nothing that every Direction be followed and wholsom Diet provided XIV Christ rectifies disorderly Affections and other Faculties of the Soul When Pride or Worldliness would predominate he checks those Evils by his Word Spirit or by Affliction a sharper way of Cure and endeavours to ballance the Soul with an Equality of every Grace that there may be Love as well as Faith and that Patience might have its perfect Work XV. Jesus Christ cures none slightly that he undertakes but searches to the quick breaks the very Heart to pieces and lays it open with applying Causticks and Corrosives viz. Afflictions c. corroding Medicines and then effectually cures it They were prick'd in their Heart XVI Jesus Christ prescribes a way to his Church to cut off a corrupt or rotten Member when no other means will preserve it XVII Christ carries it gently and very tenderly when he hath to do with some poor broken-hearted Sinners The bruised Reed shall he not break Come unto me all ye that labour and are heavy-laden and I will give you rest XVIII Christ uses many Sovereign Antidotes and Preservatives to deliver from the Infection of Sin his Word Promises Threatnings c. Thy Word have I hid in my Heart that I might not sin against thee XIX Jesus Christ hath prescribed Golden Rules to Saints how they may preserve their Souls in a healthful condition to avoid Surfeiting all Excess and immoderate Use of this World to keep good Company and to keep a good Diet to live under an able and powerful Ministry and to be frequent in the exercise of Religious Duties Prayer Meditation reading God's Word and Christian Conference c. XX. Christ when he finds the Soul of a Believer under Affliction Losses Temptation Persecution c. begins to faint and his Spirit low he gives more of his holy Spirit the Spirit of Faith is the choicest Spirit in this case in the World 't will not only revive and quicken a dying and doubting Christian but will raise to Life such as are dead in Sins and Trespasses I had fainted unless I believed XXI Christ rejoyces greatly when he sees his Word take place upon the Heart of Sinners and when Afflictions like powerful Potions cleanse the Soul from all those noxious Humors that bring Sickness and manifold Distempers on the Soul and that his Patient is effectually cured XXII Christ often visits his poor Patients that stand in need of his Help XXIII Christ is very faithful to poor Sinners he lets them know the worst of their Estate that Death is like to ensue if they repent and believe not Vnless ye repent ye shall all likewise perish And unless you believe that I am he ye shall die in your Sins Metaphor I. THe most learned Physician in the World may be deceived in his Judgment about the Cause and Nature of a Distemper and so miss of the Cure II. Some Physicians through Ignorance or Carelesness administer very destructive and ill-prepared Medicines often killing more than they cure III. Physicians come not to the Sick until they are sent for and tho they come not far yet expect to be paid for that besides their Physick IV. Physicians are mercenary do all for hire some pay for the Physick 't is to be feared much more than 't is really worth V. A Physician will be sure not to expend any of his own Treasure to cure his Patients will not be wounded himself to heal others or part with his own Blood to do it VI. Earthly Physicians cannot raise the Living their Patients dy whilst they are with them and oft-times whilst they look on them VII Physicians cannot bless their Physick know not how to make it effectual to this or that Patient the whole Success of what they give depends upon another VIII Physicians are not patient under Repulses they cannot bear to be kept out of door and slighted by the Sick they come to cure IX Physicians cannot visit many Patients at one and the same time who live far and remote from each other X. Physicians are subject to the like Diseases with their Patients XI The best Medicines other Physicians use are compounded of earthly and corruptible Ingredients and lose their Virtue by keeping long XII Physicians attend the Rich chiefly few of them mind or visit the Poor XIII Physicians provide not Hospitals nor other Accommodations as Food Nurses and other Attendants for their Patients at their own charge XIV A Physician may die himself and leave his Patient uncured Disparity I. CHrist cannot be mistaken about the Cause and Nature of any spiritual Disease because he is God and knoweth all things yea the very thoughts of the Heart There is not a thought in my Heart nor a word in my Tongue but thou knowest it altogether II. Christ never administred any improper Medicines all is well and skilfully prepared that Christ gives forth to his Patients if the Dose be hard and unpleasant to take yet there is no Aloes nor one dram of bitter Ingredient in it more than he sees a necessity of Neither do any miscarry under his hand for he wants neither Skill nor Care So that if a Sinner perishes 't is for not coming to him or not taking his Medicines and not observing of his Directions O Israel thy Destruction is of thy self III. Christ came to us who sent not for him which made him say I am sought of them that asked not for me and found of them that sought me not The Patients seek not first come not first to the Physician but the Physician to the Patient I am come to seek and to save that which is lost and besides he dearly paid all the Charge of his long Journey IV. Christ the spiritual Physician doth all freely without Money and without Price We never read of his taking a Penny of any of all those he cured in the days of his Flesh either of Distemper of Body or Soul V. Christ made himself very poor and laid out plentifully his Divine Treasure that he might cure poor Sinners of all their Maladies He
which he hath enjoyned upon them This do in remembrance of me c. Christ compared to an Hart. Cant. 2.9 My Beloved is like a Roe or young Hart. THe Lord Jesus in several places is resembled to an Hart. Simile I. AN Hart is a lovely and pleasant Creature so called in the Proverbs pleasant Roe 'T is observed by Writers that the Hart hath some resemblance of a Lion a Horse and a Grey-hound which are all accounted very stately Creatures II. An Hart as Naturalists tell us hath no Gall. III. An Hart is a Creature that exceedingly delights in Musick loves to hear such that can sweetly sing IV. An Hart or Stag saith Pliny is the most gentle and mild Beast in the World V. An Hart is a Creature that has a very clear Sight and a quick Hearing nay can see if Credit may be given to Historians in the Night as well as in the Day VI. An Hart is a very loving Creature to those of its kind and will help its Fellow when forc'd to take to a River one resting his Head upon the Loins of his Fellow and if the foremost tireth the hindmost changeth place with him VII An Hart is a very sociable Creature greatly delights in Company Multitudes of them will if they can be together VIII An Hart is a Creature that is chased exceedingly by Dogs and vexed by Hunters IX The Hart is a mighty swift Beast excellent in leaping and ascending Mountains Their Swiftness doth not only appear upon the Earth but also upon the Waters David alludes to this when he says The Lord hath made my Feet like Hinds Feet The lame Man shall leap saith the Prophet as an Hart. X. Dictum est de Cervis quòd aâ—â—errimè pugnant pro uxoribus sua certamina instituunt in montibus It is said of the Harts that they fight fiercely for their Females upon the Mountains XI An Hind when she has brought forth her Young lodges them say the Naturalists in some Rock or other bushy and inaccessible Place covering them and if they be stubborn and wild beating them with their Feet until they lie close and contented They leap over their young teaching them to run and leap over Bushes Stones and small Shrubs against a Time of Danger Or as Pliny saith their little Ones they practise and exercise to use their Legs from the very beginning c. They bring them to high steep and ragged Rocks and there shew them how to leap and withal acquaint them with their Dens and Places of Harbour XII The Hart when 't is hunted by the Dogs will flie to Men nay rather than be made a Prey to the Hounds run to the Huntsman In short it greatly desires and pants after Help and Relief in its Distress XIII Mirabilis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter Cervos Serpentes c. There is say Historians a marvellous Antipathy and continual Enmity between the Hart and Serpents 1. The Hart knows by a wonderful Instinct of Nature in what Holes or Caverns they lurk and hide themselves and by his Breath brings them out that he may spoil and destroy them 2. The Hart is hard beset and much annoyed by Serpents in Lybia Multitudes of them do set upon him together fastening their poysonful Teeth in every part of his Body some on his Neck Breast Sides Back twine about his Legs biting him with mortal Rage which he throwing himself upon the Ground destroys others he bruises and so clears himself of them XIV Cervi devoratis Serpentibus ita inflammantur ut ardentissimam sitim concipiant ejulationes edant donec ad fontem perveniant c. The Hart when it hath devoured Serpents is so inflamed with vehement Thirst that he cries with a lamentable Moan and rests not till he comes to a Fountain to drink XV. Odium inter Serpentem Cervum etiam durat post mortem c. The Hatred between the Serpent and the Hart continues after Death when the Hart is slain Pliny and Sextus affirm that if a Man sleep on the Ground having upon him an Hart's Skin Serpents never annoy him The Virtues of his Horn are wonderful nay Naturalists affirm the whole Nature and Disposition of every part of this Beast to be good against Poyson and venemous things his Blood hath excellent virtue in it Parallel I. JEsus Christ is exceeding lovely and pleasant to look upon tho not to every Eye Some cannot discern wherein the Hind resembles a Lion a Horse or a Grey-hound this is known only to the curious Observer So there are some that see nothing lovely nor pleasant in Christ think there is no Form nor Comeliness in him but a Believer who hath the Eyes of his Understanding enlightned can clearly discern a Loveliness and Amiableness in the Lord Jesus II. Jesus Christ hath no Rancour of Spirit retains no Envy or Indignation to poor Sinners for Injuries done to him he prayed for those that murdered him Father forgive them they know not what they do III. Jesus Christ greatly delights in the Melody of the Souls of sincere Christians in the well-tuned Instruments of their Hearts who by fervent Prayer can open their Case and send forth the Desires and Breathings of their Souls to him such make sweet Musick in his Ear When they sing spiritual Songs and Hymns of Praise to him with Grace in the Heart he is exceedingly delighted Sing Praise unto the Lord sing Praises IV. Jesus Christ is meek and humble in Spirit and may rather be compared to a Hart than Naphtali whom Jacob says was as a Hind let loose giving goodly Words Learn of me for I am meek and lowly in heart and you shall find Rest to your Souls V. Jesus Christ hath so quick and sharp an Eye that he can see into the very Heart of a Man or Woman All things lie naked and open to his Eyes Day and Night are alike to him he sees as well in Darkness as in the Light His Ears are always open to the Prayers of his Saints he is quick in hearing their Complaints VI. Jesus Christ dearly loveth his People all sincere Christians and is ready to help them not only when they are in the Water but in the Fire When thou passest through the Waters I will be with thee and through the Rivers they shall not overflow thee When thou walkest through the Fire thou shalt not be burnt neither shall the Flame kindle upon thee I will help thee yea I will uphold thee with the right hand of my Righteousness VII Jesus Christ was very sociable in the days of his Flesh he took delight to be amongst poor Sinners and great Multitudes flock'd together to him My Delight was with the Children of Men. VIII Jesus Christ was exceedingly chased pursued and hunted by wicked Men in the days of his
down 't is he that strengthens our Hearts in the day of Trouble and weakens the Hands of our Enemies IX The Name of Christ hath not that fragrant Smell nor appears of that great Worth and Excellency till poured forth in the Ministry of the Word by the Spirit and in his Ordinances that is the way of opening this precious Alabaster Box which like Pipes convey the golden Oil to the Lamps thus Christ manifested the Savour of his Knowledg by the Apostles in several places X The Lord Jesus hath a great plenty of all good and sweet Perfumes and precious things in him and he is free to part with them or communicate of his Fulness unto us Simile I. ALL natural Ointments are of humane Composition they are compounded by Men hence called the Ointment of the Apothecary God created the Materials Man learned the Skil of using them II. Natural Ointments are of great Value but their Worth is known and may be computed Mary's Box of Precious Ointment was valued but at or little more than three hundred Pence III. Natural Ointments will not keep their Vertue the most fragrant of them in the World will tho kept never so closly and carefully in time corrupt and lose its Savour Dead Flies make the Ointment of the Apothecary to send forth a stinking Smell IV. Other Ointment is of a wasting Nature take but one Dram out and there is an Abatement and so by little and little it will diminish and shrink till it comes to nothing V. Other Ointments are only good for the Body one sort pleaseth the sensual part and another makes the Face and Skin of a Man to shine VI. No one kind of natural Ointments hath all excellent Qualities in it some may be of a fragrant Smell but not healing others may be good for healing but not of a fragrant Smell VII A Person may be anointed with precious Ointment and in a little time lose all the Scent and Savour of it VIII The Effects which are wrought by other Ointments are not quick and sudden cannot heal cleanse nor make the Face smooth and beautiful in a moment The Virgins that were to delight the Persian King must be anointed six Months before their Beauty was perfect IX A very small Quantity of other Ointment doth but little Good nor worketh but small Effects whether for healing beautifying or perfuming one Drop will not perfume a whole Room c. Disparity I. BUt this spiritual Ointment was not made by Man the Divinity of Christ is from everlasting not made nor created and his humane Nature was filled with the Spirit he was anointed with the Oil of Gladness above his Fellows that so he might pour forth this sweet and sacred Unction to his Saints II. The Lord Christ is of inestimable Worth and invaluable all the Pearls and Diamonds in the World are not worth the least drop or dram of this good and pretious Ointmenâ—â— those that have it would not part with it for ten Thousands of Rivers of Oil one drop of it infinitely excels all the choicest Ointments in the World III. The duration of this holy Ointment is such that it will never decay Jesus and the Grace of Jesus is incorruptible he is as sweet as Fragrant and of the same Vertue he was in Abrahams and Abels time and so will abide for ever for he is without beginning or end of Days nothing can get into this pretious Ointment to make it unsavoury to a grievous Soul the Cross it self is sweet in him IV. Jesus Christ hath anointed thousands of the Godly in all Ages since the Beginning and yet the Vessel is as full as ever 't is always pouring forth it ever runs yea and that freely too yet the Ointment doth not diminish there is not in him one Dram less than there was at the beginning V. The Spiritual Ointment is for the suppling cleansing and healing of the Soul it causes an internal Beauty and puts a Lustre on the inward Man which God and holy Angels delight in VI. All Excellencies meet together in Christ there is nothing that is of Use Profit Pleasure nor Delight but it is to be found in him yea and that in the highest Degree VII He that is anointed with this Ointment will smell of it as long as he lives there will be some Savour of Jesus Christ remaining though his Lips and Life may not be always alike sweet and fragrant VIII Such are the Effects and powerful Operations of the Lord Jesus Christ this spiritual Ointment that no sooner he touches the blind with his Finger but they see and the Leopards are cleansed at a word of his Mouth as soon as ever one drop of this Ointment is applyed by Faith to the Soul the Effect follows one moment is sufficient for Christ to accomplish his Work tho he doth not always work so speedily IX A very small Quantity of this spiritual Ointment doth wonderful things the least measure of true Grace hath glorious and marvellous Effects as it is spoken of Faith tho it be as small as a grain of Mustard Seed yet c. a little of this Ointment perfumes the whole Soul House and Family of a Saint Application FRom hence you may further take notice of and admire the Excellencies of Jesus Christ in that he is compared to all things that are good pleasant and delightful well may he be call'd wonderful O! how wonderful and pleasant is that precious and good Name that is composed of so many excellent things 2. This should draw our Hearts towards him make us love him and delight in him and long and desire after him His Name being as Ointment poured forth it follows therefore do the Virgins love thee Cant. 1.3 3. This also demonstrates the Excellencies of his Grace 't is the Graces of Christ that make him be compared to Ointment poured forth his sweet Ointments are as one observes his Meekness Patience and Holiness c. 4. The special Graces of Christ as appears from hence are not communicated to all the holy Ointment under the Law was only for consecrated Things and Persons the Elect and holy Priesthood of God only have the Name of Christ like precious Ointment poured out Christ empties himself only to those golden Vessels though common Graces are communicated to all 5. We may from hence infer how unsavory all Wicked Men are in their Persons and Services that have not this good Ointment upon them their Hearts Lives and Prayers and all they do stinks in the Nostrils of the Lord being not perfum'd by Jesus Christ The Sacrifice of the wicked is an Abomination to the Lord. 6. This teacheth us how to keep our Souls sweet Sin the World and the Devil strives to make them lose their savour Therefore pray every day for a drop or two of this Ointment to sweeten your Prayers Meditations and all your holy Dutys and be sure
XXII By the Spirit of Christ we are regenerated or born again Holiness Faith Love Joy c. and all such precious Fruits are the Productions of the holy Spirit through Christ. Such as lie as it were buried in the Grave of Sin and spiritual Misery shall when the quickning Beams of this spiritual Sun shine upon their Souls have a Resurrection from that Death and by its efficacy shall their Bodies also be raised from the Dust at the last Day XXIII The Beams of Gospel-Light and Divine Illumination do not shine alike in every Nation nor in every Soul In some European Countries especially in England they are more bright and radiant than elsewhere A great many Places want the Comfort of this Spiritual Sun more than Greenland wants the Presence of the created Sun for there the Sun shines half the year but in many Heathen Countries the Sun-shine of the Gospel has not yet arose yea even in Palestine and the adjacent Countries where it first shined most gloriously its Light is for the most part if not altogether removed and communicated to the Isles afar off to the Glory of his rich and unspeakable Grace and Love to us in Christ Jesus our Lord. XXIV Christ warms and heats the Soul which of it self is cold earthly and of a benummed Constitution He sends the Comforter by him we are quickned c. He gives Rest he is the Resurrection and the Life of his People and therefore their Reviver As a Refiner's Fire he burns our Dross Hay Stubble c. And if this Fire be cherished it parches and dries up the Weeds and Trash the Thorns and Briars that grow in our Souls as predominant Sin and Lust all Self-love Corruption and carnal Confidence c. which else would choak the Word and stiffle all good Motions in us See Refiner XXV Christ is the Light of Men. Natural or Moral Light is too dim like the Moon to discover the secret Pollutions of the Soul it cannot make you see the Corruption and Filth of such as lie in their Blood being Captives to Satan the Heart does receive no Light but what comes from this Sun of Righteousness without it which we shall stumble and fall converse with Sin which envenoms the Soul and at last tumble blindfold into Hell and eternal Damnation By this blessed Light is discover'd 1. What Sin is and its Nature and Consequences for tho natural Conscience if it may be so called arraigns us for Immorality or any Breach of the Law of Nature yet it is too dark and far short of discovering the horrid Filth and abominable Evil of Sin in a Gospel-way that is the Work of the Spirit and 't is only spiritually discerned 2. This spiritual Sun or Gospel-Light shews the sad and lamentable Condition of fallen Man by Sin 3. How insignificant the World with all its outward Pomp and imaginary Glory is to release him and afford any solid Content or Satisfaction 4. It discovers the Craft and Subtilty of Satan that Arch-Enemy of Souls 5. It reveals as far as frail Man can comprehend it the Being of God in his glorious Attributes and most sublime Perfections 6. It holds forth the transcendent Excellency of Jesus Christ and the absolute Necessity there is for poor fallen Man to have an Interest in him in order to his Peace with God 7. It informs us which are false Ways who are Hereticks where the false Church is c. Which are things not to be known but by the blessed Light of this Sun of Righteousness shining in his Word viz. the holy Scriptures This Sun of Righteousness gives us Light and Direction in all the Ways of God's holy Worship this Soul-Guide leads in the right way of Wisdom and in the midst of the Paths of Judgment He leads the Blind by a Way they knew not and makes Darkness Light before them and crooked things streight See the Metaphor Light XXVI What can be so desirable so comfortable as the Light of God's Countenance to have this Sun of Righteousness shining on us David accounted it the one thing desirable That he might dwell in the House of the Lord all the days of his Life to behold the Beauty of the Lord and to enquire in his Temple If the Beams of this spiritual Sun be withdrawn the Soul is restless till it finds them seeking every where and crying out with the Spouse Saw ye him whom my Soul loveth His Favour and Loving-kindness is better than Life XXVII When Christ draws near the Soul by his heavenly Influences he causes it to become green and flourishing When this Gospel-Sun rises high and shines hot in any Kingdom or Country it causes them wonderfully to flourish it fertilizes Souls and Nations and makes them to bring forth beautiful Blossoms and wholesom Fruit but in his Retreats and Withdrawings how do they languish and pine away 'T is Night where Christ is absent and Day where he is present His being at a distance is the Soul's Winter and his blessed Approach is Summer As Birds chant their warbling Notes in the Spring rejoycing at the Sun 's coming so do the Saints with spiritual Melody congratulate the Approaches of Christ. XXVIII Christ the Sun of Righteousness shining forth in the manifestation of the Gospel causeth the Heart of one Man to dissolve and melt like Wax distilling him into Tears of Repentance others are hardned and grow obdurate as a Rock not through the Gospel's fault but their own obstinate and rebellious Minds To some the Word is a Savour of Life unto Life and to others a Savour of Death unto Death XXIX Christ is often vailed so that we cannot see him viz. when strange and dark Providences attend us as in the case of Job How often do our Sins interpose like Clouds betwixt us and this blessed Sun of Righteousness leaving our Souls in the dark Yet in these Withdrawings the Soul is sensible that his Efficacy and Virtue are not removed XXX Some like Felix cannot bear the powerful Influences of Christ's Word and heavenly Doctrine XXXI The dazling Light and transcendent Glory of Christ exceeds all the Glory of the World and all that is therein their Light is but Darkness when compared to him XXXII The Sun of Righteousness is to us eclipsed when this World gets between us and Christ when our Hearts and Eyes are so much upon it that we cannot see him in his Beauty Christ is never totally eclipsed to a gracious Soul because Sin is infinitely less than him XXXIII Jesus Christ rejoyces in doing the Work of the Father his Meat and Drink was in doing the Will of him that sent him Lo I come to do thy Will O God XXXIV Christ by his blessed Word through the Influences of the holy Spirit ripens his chosen Ones for the Harvest which is the end of the World and prepares them for Glory And the Wicked through their own Perverseness
still begetting a sharper Appetite for more IV. All the Believers in the World may partake plentifully of the Fruit of the Spiritual Vine the Lord Jesus every day yea every moment there 's enough for Millions and to be taken freely yet the Store is never the less How many have been nourished thereby since the beginning yet 't is as full as ever and so will ever be V. This Fruit is good for the Soul it comforts and revives the Inward Man VI. Christ the Spiritual Vine is of excellent Strength and Ability to support his spiritual Branches the Saints and needs no help from any another Corollaries I. FRom this Metaphor we may learn what an infinite Blessing and unspeakable Mercy the Lord Jesus Christ is to his Church and all true Believers how helpless Saints are of themselves for the Branches cannot stand without his Divine Support nor bear Fruit unless this blessed Root communicates Sap and Nourishment to them II. It shews what a sweet and blessed Union there is between Christ and Believers such a Relation as is betwixt the Root and Branches 't is a Mystical yet the nearest and most real Union III. It shews That our whole Dependence ought to be on Christ for he only can uphold us as the Root does the Branches Without him we can do nothing we can neither grow bear Fruit nor stand firm in a boysterous and tempestuous Season nor suffer for his Name but with his help we can do all IV. It shews That Christ is very sensible of all the Wrongs Injuries and Outrages that are done to his Saints They that lay hold on and offer Violence to the Branches come very near the Tree such touch the Apple of his Eye And let Believers be sweetly comforted from hence That under all their Decays and want of more Grace there is abundance of more Sap and Spiritual Nourishment in the Root and Body of this Blessed Vine which according to the nature of the Metaphor shall in due time be communicated to all the Branches that are truly grafted in him which shall revive them and make them flourish both with Leaves and Fruit to the Glory of God and their own Eternal Happiness This Humble Plant calls for our Imitation This Noble Plant deserves our Adoration It s early Fruit provides us early Food Its Plenty stores us with what 's rich and good Its pleasing Sweetness gratifies our Taste Its Profit fills us without fear of Waste Its Shadow shelters from Extreams of Heat Circling the Church His choicest Cabinet A Tender Plant How can we then abuse him An Eye-Salve healing all the Blind that use him Christ the Lilly of the Vallies Cant. 2.1 I am the Rose of Sharon and the Lilly of the Vallies MOst Expositors agree that these fore-going Words are the Words of our blessed Lord and Saviour Jesus Christ I am the Rose of Sharon and the Lilly of the Vallies Wherein he expresseth his own Excellencies to draw allure and enamour the Souls of those that love and long after him how fitly he may be compared to a Rose we have shewed in this Book in some other Place to which we refer you And as there is great and lovely Beauty and Amiableness set forth by a Rose so here I shall by his Assistance endeavour to set forth his Delicious Qualifications by a Lilly the Lilly of the Vallies Metaphor I. A Lilly is a sweet and a fragrant Flower yea of such a strong and odoriferous Scent that a Mans Senses Naturalists say will be easily over-turn'd with the sweet Savour thereof II. A Lilly is white and very beautiful within it are seven Grains or Seeds of the colour of Gold so amiable that our Saviour saith Solomon in all his Glory was not adorn'd like one of these for Whiteness it exceeds all Flowers III. It is observed that the Lilly is exceeding fruitful Vna Radice quinquagenos saepe emittente bubbos one Root puts forth fifty Bubbs or Colours IV. Pliny saith The Lilly is the tallest of Flowers yet hangs down its Head V. The Lilly is a Flower that hath many medicinal Virtues the distilled Water of a Lilly is good to restore a lost Voice it helps Faintness good for the Liver helps the Dropsie and the Oil of it is good for divers Maladies Inquit Galen Parallel I. THe Lord Jesus Christ may very fitly be compared to the Lilly whose Savour and spiritual Sweetness very much excels and transcends the Sweetest of any Odours that can be mentioned the Hony and the Hony-Comb are sweet to the smell and sweeter to the taste O then how sweet is the precious Savour of our blessed Saviour See Rose of Sharon II. Whiteness denotes Holiness 't is said of the Bride the Lamb's Wife to her was granted that she should be cloathed in White And of those few Names in Sardis which had not defiled their Garments these saith Christ shall walk with me in white for they are worthy Purity is essential originally perfectly and absolutely inherent in Christ he is Holiness it self his Glory is infinite within and without every way glorious the Perfection of Beauty III. Jesus Christ is exceeding fruitful from this Root for so is he call'd how many Lillies or holy and heavenly Churches have there sprung yea from this Blessed Lilly many thousands of holy and sanctified Christians See the Metaphor of the Vine IV. Jesus Christ is higher than the Mighty Princes Kings and Emperours of the Earth higher than Heaven or Angels and yet humble and lowly in Heart Therefore he is compared to the Lilly of the Valley in his Exaltations as God very high but in his Humiliation he seems to hang down his Head V. The great and incomparable Virtue that is in the Lord Jesus Christ is excellently good to cure all the Diseases and Maladies of the Soul it cures Spiritual Blindness it softens an hard Heart it cures Stubbornness and Obstinacy by his blessed Infusion of Grace in a word there is no Malady too hard for this Spiritual Physician See Physician and Heart And for other Properties of the Lilly see more where the Church is compared to it For the Disparity See Rose of Sharon Application FRom hence we may seasonably learn to be humble seeing the Lilly which is said to be of a tall growth yet hangeth down its Head As Christ is humble so Holiness and Humility are the glorious Ornaments of a Christian. That Christian that hath most Holiness hath most Humility The Ear of Wheat which is well kern'd and fullest hangs down its Head most Christ under the Similitude of an Apple-Tree Cant. 2.3 As the Apple-Tree amongst the Trees of the Wood so is my beloved amongst the Sons I sate down under his Shadow with great Delight and his Fruit was sweet unto my Taste AS Christ sets forth the Praise of his Church in the second Verse She excelling all the Daughters as the Lilly did Thorns so the Church sets
between Christ and the Church as the Foundation is Holy Divine and Spiritual excellent in Nature and Form so is the House or Temple of God XI The Lord Jesus Christ doth not only bear the weight of the whole Church but also all that appertain to it all the Pillars Braces under-props and supports viz. the Prophets Apostles Ministers c. that are called Pillars in the House of God He bears up the Covenant the Covenant stands firm in him I have saith God made a Covenant with my Chosen He is the Mediator and Surety of it all the Precepts of God are built upon him He is the Foundation of every Ordinance Appointment and Institution of the Gospel What ever any Man preaches or practises for Doctrine or Discipline that hath not its Rise Ground and footing from Christ the Foundation it ought to be cast away and utterly rejected and abominated as altogether unfit for Gods Building All the Promises are built upon him To Abraham and his Seed were the Promises made not to Seeds as if many but to thy Seed which is Christ all the Promises are in him yea and in him Amen c. Union and Reconciliation with God are founded on Christ 't is he who hath made Peace by the Blood of the Cross. When we were Enemies we were reconciled to God by the death of his Son Justification Sanctification Righteousness and Redemption Vocation all are built upon him they all have their Rise and Foundation from Christ. Moreover Pardon of Sin and Peace of Conscience are from him Woman thy Sins are forgiven thee go in Peace My Peace I give unto you All Duties of Religion are built upon Christ it is he that hath commanded every thing that is to be done by us whether it respects the first or second Table all is to be done in Christ's Name by his Authority and in his Strength and by the help of his Spirit and to his Praise and Glory Faith Love Hope yea every Grace and all Gifts of the Holy Ghost which adorn the Soul and House of God are from Christ they are purchased by him and do flow from him to us by the Spirit Again the Ministry is from him he is the great Subject of Gospel-Ministration We preach Christ crucified c. The Efficacy of all is from him he gives the Encrease Lastly Eternal Life is built upon him This is the Record that God hath given to us Eternal Life and this Life is in his Son He that hath the Son hath Life and he that hath not the Son hath not Life 1 Joh. 5.11 12. METAPHOR I. OTher Foundations are laid with many Stones joyned and cemented together II. Other Foundations are laid of sensless breathless Stone or Brick things that are natural things that are terrestrial congealed into a massy lump or artificially made and prepared III. Other Foundations many times decay and by that means the whole Building is in danger and tumbles down IV. Other Foundations are laid by some Man for as Man builds the House so he it is that first lays the Foundation thereof V. Other Foundations are laid of Stones of little Value and Worth comparatively the Foundation of a House is not laid with precious Stones as Jasper Saphyr Beril Jacinth Amythist Diamond c. VI. A Foundation is often removed fault being found with it and another laid in the room of it a Man may remove a Foundation which he hath laid at his pleasure or may lay more Foundations than one VII Other Foundations may be shaken an Earthquake may remove them out of their place VIII Other Foundation cannot preserve the House that is built upon it that may be totally demolished and destroyed and yet the Foundation may remain Disparity I. THis Foundation is but one whole entire Stone which adds to the Strength and Firmness of it Behold I lay in Zion for a Foundation a Stone not Stones nothing besides Christ nothing of our own must be built upon as a Foundation for Salvation II. Christ is a living lively and active Spirit hence called a living Stone disallowed indeed of Men he created the Stones and Dust of the Earth as God he hath his Being of himself and from everlasting not made nor created III. Christ being a living Stone in whom is Spirit and Life doth not cannot decay and by this means the Church of God and every particular Soul that is built upon him stands sure he transforms the Building into his own nature and so keeps and preserves it from Rottenness and all manner of Decays whatsoever Living things do not rot nor putrifie as other things do And as the Body by Joynts and Bands from the Head hath Nourishment ministred and knit together groweth and encreaseth in Strength and Beauty so is it with the glorious Body the Church and Soul of a true Believer that is joyned to Christ this blessed Head and living Foundation Because I live ye shall live also IV. Christ is laid as a Foundation for us and in our Souls by the Father 't is God's Act and not our own Behold I lay in Zion c. Who can lay Christ for a Foundation but God He was first laid by God in his Decree and then he laid him by the Prophets and Apostles And lastly by the Spirit also is he laid in the Hearts of Believers Christ is infinite How can a finite Hand or Power move an infinite Being or Thing God first removes or razes by his Spirit all other Foundations he takes of Man's hopes off Heaven by his own Works Legal Conviction Tears Humiliations Vows Covenants Resolutions c. and in the place and room of all lays Christ crucified as the ground of Hope and Happiness Hence is all Boasting excluded and Salvation wholly of Grace See Mr. Tillinghust Christ the only Foundation V. Christ the Spiritual Foundation is a precious Stone to whom coming as to a living Stone disallowed indeed of Men but chosen of God and precious Christ is not a common Stone but a choice rich Stone a Stone of inestimable Value and Price Behold I lay in Zion for a Foundation a Stone elect and precious This sets forth the Excellency of a Foundation and not only so but it adds a Lustre and Glory to the House which is built upon it The Foundation of New Jerusalem is said to be laid with all manner of precious Stones and then you read of the Excellency of the Superstructure the Building of the Wall was Jasper and the City was of pure Gold O how glorious must that City needs be that hath such a Foundation as Christ is and not only so but how durable also are some precious Stone The Diamond is the hardest Stone it cuts Glass there is nothing as Naturalists say can break it Jesus Christ makes Impression on the hard hearts of Men by his Graces O then how safe must it of necessity be for us to
come to have our Sins forgiven 't is he that gives us a Heart to ask it and a Hand to receive it Is Christ All to thee in respect of every Grace He gives Faith 't is he that is the Author and Finisher of it 't is he that sheds Love abroad in our Hearts by the Holy-Ghost All Grace is treasured up in him all Grace is communicated to us through him Is he all to thee in the Ministry of the Word 't is Christ that is preached 't is he that gives Grace to preach and opens the Ear to hear the Word preached and helps the Soul to receive the Word Is Christ all to thee in Ordinances The Lord's Supper holds forth his Death his Body broken and his Blood shed He is the sum and substance of it Baptism shews his Burial and his Resurrection In Ordinances or Duties art thou not satisfied unless thou meetest with Christ Jesus 9. Art thou willing to accept of Christ as the Father offers him Art thou willing to have him to be thy Prince as well as thy Saviour to destroy thy Sin as well as to save thy Soul 10. Dost thou long to be like him art thou willing and desirous to be holy as to be happy to live to him here as well as to live with him hereafter Is every thing in Christ or that belongs to Christ precious to thee V. Reproof This reprehends those that lay aside and would build without this precious Corner-Stone Who they are see Metaphor Christ the Foundation VI. Labour to esteem and highly value Jesus Christ. What are all things without him If he is not precious to thee nay thy All all thy profit by him at last will be nothing at all what wilt thou do at Death Qu. Some may say What shall we do to get Christ to obtain him who is so precious 1. Let thy Sins go 2. Let all thy Righteousness go in point of dependence do not trust to that 3. Let all Consultations with Flesh and Blood go and close immediately with Christ. 4. Improve the Means of Grace God is pleased to afford thee attend upon the Ministry of the Word Lastly Here is comfort to all true Believers you that have Christ have all and let me tell you you can never have less than all for this precious Stone can never be taken away from you you having made the blessed Choice that one thing needful with Mary Christ the Wonderful Counsellour Isa. 9.6 And his Name shall be called Wonderful Counsellour c. COuncellour is a word of a double Signification respecting two ranks of Men. 1. Such as appertain to the high Courts of Princes called Counsellors of State 2. Such as appertain to the high Courts of Judicature who are called Counsellors at Law These two Ranks of Men have their proper Work and Business peculiarly appropriated to them c. The first of these Ranks of Men are in Councel with the King to make and establish Laws therefore called Elders or Senators c. 2. The proper Work and Business of the second Rank or Order of Men is to unfold and plead Law therefore called Barresters or Counsellors c. Many things belonging to each Station do very fairly agree to the Son of God who therefore is not unfitly called Wonderful Counsellor c. Wonderful because the greatest and wisest that ever was Counsellor because his Place Work and Circumstances agree thereto as appears in these following Considerations Counsellour I. SOme Councellors are of a noble Extraction well descended which gives them Advantage above others Such have a double Advantage 1. In respect of Honour 2. In respect of Education Men basely or meanly born and descended are seldom or never advanced to the Honour of Counsellors in the highest Courts especially of Parliaments II. A Counsellor is brought up to useful Learning for so great an Employ or Office Men who are illiterate being unfit for it III. A Counsellor is a Man of Worth otherwise unfit for that Function or to appertain to any Court IV. A Counsellor of State is or ought to be a Man of an high and heroick Spirit not concerned about Triffles and things of an inferior Nature but mostly taken up with the more weighty and more considerable matters of the Law V. A Counsellor of State is chosen to that high Sphere and Dignity he comes not in of himself but by choice VI. A Counsellor of State is admitted into the Kings Court takes his place at the Council-Table and his chief Business lies there VII A great and wise Counsellor of State is made acquainted with the most secret Purposes of the King himself without whose Counsel and Consent there is nothing acted nor brought to light VIII A Counsellor of State is one who is thought worthy to be the Kings Familiar and Companion IX A Counsellor of State is one of the highest Ranks of Men none above him but the King himself X. A Counsellour of State is concerned in the agitating of Great Affairs such as immediately concern the King and the good of all his Subjects as the issuing out of Proclamations and the approving of other Ministers to be imployed in the King's Business XI A wise worthy and good Counsellor of State tho he be a Subject and Favourite to the King yet he is a great Glory to a Kingdom and it is the more respected for his sake I. A Counsellor at Law is a publick Officer belonging to a Court of Judicature II. A Counsellor at Law gives Advice and Councel from whence he derives the Denomination of being called a Counsellor III. A Counsellor at Law makes known the Law to those that are ignorant or unlearned he being the Mouth as it were of the Law IV. A Counsellor at Law resolves doubtful Cases which other Men cannot V. Counsellours at Law make Conveyances of Estates and most Men think these Conveyances not sufficient unless made by such able Men as they VI. Counsellours at Law have great respect amongst Men especially those who do most need them and make use of them VII A Counsellour at Law puts an end to Controversies by Non-suiting or Overthrowing the Party which is on the Adversaries side VIII A Counsellor at Law makes Contracts in great and weighty Cases between Parties IX A Counsellor at Law discovers Flaws in Evidences to undeceive the over-credulous X. A Counsellor at Law is of general use to Men since their tempers have been corrupted their manners vitiated and a necessity of multiplying Laws to correct them c. XI A Counsellour at Law is a Pleader of Causes which is none of the least part of his work Parallel I. THe Lord Jesus is of an high and sublime Extraction well descended according to the Flesh of the Blood Royal of the Lineage and Stock of David the King of Israel and in respect of his Diviniâ—â—y the eternal Son of God Possessor of Heaven and Earth He is Lord of the Angels and King of Saints and
Christ if he sees that a small Fire and easy Afflictions will not refine and purifie the Soul of a Believer adds greater Afflictions puts them into a very hot Fire great Trials according to his own Wisdom and good pleasure of his Will If need be you are in heaviness through manifold Temptations That the trial of your Faith being much more precious than Gold c. Think it not strange concerning the fiery Trial which is to try you as if some strange thing happened unto you VII Jesus Christ by refining his People separates their Dross from them separates Pride Passion Luke-warmness Worldly-mindedness c. and thereby makes Them and their Graces exceeding valuable Tried Faith tried Patience tried Love is highly esteemed 't is far beyond tried Gold This is the fruit of all the taking away of your Sin I will make a Man more precious than Gold even a Man above the Golden Wedg of Ophir And Christ by refining and putting the whole Church into the Furnace separates the Gold the sincere Christians from drossy Hypocrites VIII Christ to refine and throughly purge and purifie his Church and the Hearts of Believers puts them into one Fire one Affliction and then into another hence God speaks of purifying his People seven times for if you will not for these things obey me I will punish you seven times more according to your Sins God hath many Fires IX Christ adds something of another nature other Metal as I may say into his Gold viz. his Church and People that are in the Furnace there is the additament of his Word and Spirit Did not he add these to his People to refine and purifie them they would be long in the Fire before their Dross would be washed and consumed away nay without the Word and Spirit Afflictions could never accomplish nor perfect the Work and make them fit for his use X. Jesus Christ doth not put his Church or any one believing Soul into the Furnace to destroy or any ways to hurt them but purely out of a gracious Design to make them more pure and serviceable unto him Fathers for a few days chasten us after their pleasure but he for our profit that we might be partakers of his Holiness After he hath tried me I shall come forth as Gold He takes much care that nothing be lost none of them receive detriment thereby XI Christ will not suffer his People to remain in the Furnace or under Afflictions any longer than he sees need of it no longer than till all their dross and filth be purged away 'T is but in measure he knows when it is enough and then he soon abates the Fire XII Christ oft-times in refining of his Church wasteth the Wicked who are his Fuel by which he many times purges them In a secret way they hereby come many times to be bruised and smitten the Fire of God's Wrath seizes upon them as in the case of Pharoah whilst they are persecuting his People XIII Christ Jesus by putting his Children into the Furnace of Affliction resolves to burn up waste and destroy all Hypocrites and drossy Professors in a day of fiery Triall they pass away like Smoke But the Wicked shall perish even like Smoke they shall consume as the Smoke vanisheth so shalt thou drive them away XIV The Lord Jesus knows that sincere Souls or faithful Christians will abide the day of his coming when he sits as a Refiner viz. in a day of Distress and Tribulation and though the Church thereby is made less in bulk or quantity the formal and drossy part being many times more than the other yet in quality the Church thereby will shine forth more gloriously and consequently more acceptable unto God XV. Jesus Christ when he hath thorowly refined and purged his Saints they are made choice and golden Vessels the delight of Christ and for the use and ornament of the Church In a great House there are not only Vessels of Gold and Silver c. 2 Tim. 2.20 The precious Sons of Zion comparable to fine Gold how are they esteemed as Earthen Pitchers c. Lam. 4.2 See Vessels METAPHOR I. A Refiner refines but a little Gold at a time comparatively his Furnace is of small Dimension II. When a Refiner hath put Gold into a Crucible to be melted in order to make it pliable and fit to be wrought adds a quantity or allowable proportion of Allay which is of less value as Silver or Copper Disparity I. CHrist many times in one Furnace of Affliction refines almost all the Gold or godly Ones in a whole Kingdom as he dealt with the whole House of Israel II. Christ when he puts his Saints into his Furnace to make them maleable and fit to be wrought by the Hammer of the Word into the Image of God he puts in a measure of the Holy Spirit which is of more worth and value than the Gold it self viz. the Saints for indeed so hard is the Heart notwithstanding the Fire of that Affliction that there is no work can be made of it without the Spirit Inferences I. THis may inform us concerning the purpose and design of Christ respecting fiery Trials which the Godly meet with in this World that Afflictions are not for the hurt or injury of the Church II. It also shews us what Filth and Corruption is in our Hearts what reason have we to bewail our inward Pollution that nothing will purge and cleanse us but Christ's Blood his Word Spirit and Affliction III. Moreover let us learn from hence to cry to God when we are in the Furnace when in the Fire that Christ would apply his Blood Word and Holy Spirit to our Souls for if otherwise all Sufferings and Afflictions will be unprofitable unto us IV. And O that Christians would take heed in days of Liberty and Prosperity to walk humbly and holily before the Lord and beware lest they contract Filth and Pollution upon their own Souls and so provoke Christ to put them into his Furnace If the shaking of the Rod would bring us upon our Knees and reform our Hearts and Lives Christ would not bring slaying and fiery Dispensations upon us V. It may put us all upon the search to see if we are sincere Gold and not Dross for if we are corrupt Matter the Furnace will make a clear Discrimination of it for indeed Every Mans Work shall be tryed so as by or out of the Fire 1 Cor. 3.13 VI. Let all Professors from hence be wakened Christ the Refiner is near and the day of Trial comes on apace but how wilt thou stand when he appears There is an Amazing Dispensation at hand the Church of God shall be throughly purged and made white the drossy Christian e're long shall be consumed and pass away like the Smoak of a Refiners Furnace VII How good is God to take so great Pains with us that he might make us fit
Believer's All and he esteems him so to be Not to exclude the Persons of the Father and of the Holy-Ghost for what Christ is as God they all are being but one and the same eternal Being So that he that honoureth the one honoureth the other also he that honoureth the Son honoureth the Father and the Holy-Ghost I. Christ is All in All in the First Creation though this I do not say is directly intended in this place 1. He was before all things 2. He is the Original of all Creatures the Founder or to use the Scripture-Phrase the Beginning of the Creation of God Rev. 3.14 He made all things all things were made by him and without him was not any thing made that was made 3. He upholdeth all things by the Word of his Power c. And by him all things do consist 4. As he was before all the Original and first Former of all things and as he upholdeth them so likewise for him all things are and were created 5. He hath the disposing of all things By him Kings reign and Princes decree Judgment All Power is given to him in Heaven and Earth He hath the Keys of Hell and Death He sets up and pulls down kills and makes alive at his Pleasure 6. He is Heir of all things He hath universal Lordship over Angels Saints wicked Men and Devils See Christ the Heir II. But more directly Christ is All in All in the second Creation 1. He is the Substance of all Shadows Which are Shadows of good things to come but the Body is of Christ. 2. He is the Anti-type of all Types the All which Moses and the Prophets pointed to 3. He is all in all in Pacification and Reconciliation of God to Man and of Man to God He hath abolished in his Flesh the Law of Commandments contained in Ordinances for to make in himself of twain one new Man so making Peace 4. Christ is all in all in Satisfaction and Payment of our Debts He was made Sin for us that knew no Sin that we might be made the Righteousness of God in him The Lord hath laid on him the Iniquities of us all 5. Christ is all in all in Justification He is the Lord our Righteousness It is in him all the Families of the Earth and every believing Soul is justified In the Lord shall one say have I Righteousness and Strength 6. Christ is all in all in Election he is the Root of it the first of Election the Sum of our Election we are chosen in him for him and given to him None shall be saved but such as are elected but had it not been for Christ none had been elected had not Christ been found as the Fruit of the Wisdom of God what would have signified Election the Fruit of the Grace of God 7. Christ is all in all in Vocation He it is that hath called us and that makes that Calling effectual to us Who hath saved us and called us not according to our Works but according to his Purpose and Grace 8. Christ is all in all in Sanctification But of him are ye in Christ Jesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption He hath loved us and washed us from our Sins in his own Blood 9. Christ is all in all in Acceptation He hath made us accepted in the Beloved 10. Christ is all in all in respect of Salvation he is the Author of Salvation I looked and there was none to uphold therefore mine own Arm brought Salvation He hath no Partner or Competitor His Name shall be called JESVS because he shall save his People from their Sins Neither is there Salvation in any other 11. He is all in all in Conversion 1. It is he that shews the Soul the Need and Necessity of it 2. He it is that quickneth us You hath he quickned who were dead in Trespasses and Sins 3. He it is that hath begotten us by his Word and Spirit and hath given a new Heart to us and hath planted a new Principle of Life in us 12. He is all in all in the Pardon of Sin 1. He purchased Pardon for us 2. He gives us a broken Heart in order to it and a Heart to ask it and a Hand to receive it 3. Pardon is given for his Name 's sake 13. Christ is all in all in every Grace 1. He gives Faith To you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake 2. 'T is he that hath shed abroad the Love of God in our Hearts by the Holy-Ghost All Grace is treasured up in him Of his Fulness have we all received and Grace for Grace He is the Author Increaser and Finisher of our Faith and all other Graces in us 14. Christ is all in all in the Ministry of the Word 1. 'T is Christ that is preached We preach Christ crucified 2. 'T is Christ that gives Grace and Gifts to preach To me is this Grace given that I should preach among the Gentiles the unsearchable Riches of Christ. 3. 'T is he that ordains and appoints Men to this Work and puts all true Preachers into the Ministry 4. 'T is he that opens the Mouth to speak and the Ear and Heart to hear and receive the Word Take Christ away and what Gospel can be preached c. What is Paul and what is Apollo I am nothing Gospel-Ministry and Ministers are nothing without Christ. So then neither is he that planteth any thing neither he that watereth but God that giveth the Increase 15. He is all in all in every Ordinance First In Baptism 1. This Ordinance shews forth Christ's Death 2. It holds forth his Burial We are buried with Christ in Baptism 3. It holds forth his Resurrection take Christ away and what signifies Baptism Secondly In the Lord's-Supper Christ is all in all 1. It holds forth that his Body was broken and his Blood was shed 2. It shews his Love to us and his Suffering for us Thirdly In Prayer Christ is all in all 1. We must ask in his Name 2. By the help of his Spirit 3. 'T is he that presents and makes our Prayers acceptable to God 4. What is Prayer or any Duty Saints can perform if they meet not with him in it and if it be not done to his Glory An Ordinance without Christ is but as a Cabinet without a Jewel or a Shell without the Kernel 16. Again Christ is as one saith all from the Father all to the Father and all with the Father 1. All from the Father I am come that ye might have Life Life here and Life hereafter and that ye might have it more abundantly The Life of Grace and of Glory they are by Christ. 2. Christ is all to the Father I am the Way the Truth and the Life Every Word here hath
not in his Love and Affection that they are chastised and so often under this and the other exercise of Affliction and this the Spirit labours either by his Word or Ministers and other ways to convince them of 4. By shewing from the Word that the like Afflictions if not greater many of God's Children have met with before them or are now under knowing that the same Afflictions are accomplished in your Brethren that are in the World what are thy Sorrows saith the Spirit to those that holy Job and many of the Blessed Martyrs met with 5. By shewing them the Design and gracious End of God in all his Dispensations and Afflictions he doth it not simply for his own Pleasure as an Act of Soveraignty But for our Profit that we might be partakers of his Holiness This is the fruit of all the taking away of your Sins 't is for the trial of your Graces saith the Spirit When he hath tried me I shall come forth as Gold 'T is to convince the Devil and wicked Men that you are sincere and upright Ones and do not follow Christ for Loaves Doth Job saith Satan fear God for nought But put forth thine hand now and touch all that he hath and he will curse thee to thy Face God saith the Spirit hath brought this and the other Trouble upon thee to clear thy Innocency and to shew that Satan is a Liar 6. By shewing them that all their Afflictions are but short lived that they will soon be over they will last but for a Moment 7. That they will add to their Advantage here and hereafter Our light Affliction which is but for a Moment worketh for us a far more exceeding and eternal weight of Glory 'T is saith the Spirit to shew forth the excellent nature of true Grace Faith Love and Patience never shine forth in their proper Lustre and Glory until they come under exercise The trial of your Faith is much more precious than Gold that perisheth tho it be tried with Fire And it will hereby be found unto Praise Honour and Glory at the appearing of Jesus Christ. 8. 〈◊〉 â—â—irit comforteth Believers by shewing them that all their Sorrows will in a little 〈◊〉 be turned into Gladness Now ye are sorrowful but I will see you again and your Hearâ—â— shall rejoyee and your Joy no Man taketh away from you Ye shall be sorrowful but you 〈…〉 shall be turned into Joy Those that go forth weeping bearing precious Seed shall doubtless come again rejoycing bringing their Sheaves with them God will give unto them saith the Spirit that mourn in Zion Beauty for Ashes the Oil of Joy for Mourning the Garments of Praise for the Spirit of Heavinesâ—â— that they may be called Trees of Righteousness the planting of the Lord that he maâ—◠〈◊〉 glorified 9. The Spirit comforteth by shewing Believers that all their Sorrows 〈…〉 in this World the wicked have all their sweet things here and the godly have their bitter things here but as the wicked shall have nothing but bitter hereafter so the godly shall have nothing but sweet hereafter Son remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented 10. The Spirit comforteth by convincing Believers that God doth not punish them as their Sins do deserve He hath visited thee little or nothing saith Elibu so the Word will bear it The least Mercy is more than we deserve He hath not dealt with us after our Sins nor rewarded us according â—â—o our Iniquitieâ—â— VIII The holy Spirit sympathizes with every gracious Soul in their Distresses and Troubles according as God in his Word speakes to our Capacities In all their Afflictions he was afflicted his Soul was grieved for Israel And in that of the eighth Chapter to the Romans the Spirit particularly is said to sigh and groan after such a sort that cannot be uttered and hence the Apostle exhorts the Saints not to grieve the holy Spirit of God whereby they are sealed to the day of Redemption IX Likewise the holy Spirit also helps our Infirmities for we know not what to pray for as we ought But the Spirit it self maketh Intercession for us with Groans which cannot be uttered And he that searcheth the Hearts knoweth what is the mind of the Spirit because he maketh Intercession for the Saints according to the Will of God Rom. 8.26 27. Hence the word Advocate or Comforter X. The holy Spirit searches the Heart and Reins of every Soul he comes to comfort to discover the State and Condition of a Person to him David crys out Search me O God and know my Heart c. I the Lord search the Heart c. He that searches the Heart c. The Spirit searches all things c. XI So the holy Spirit is sometimes slighted and grieved through the Power of Temptation by a Believer and his sweet and heavenly Advice is not minded nor followed as it ought to be but all Comfort is rejected for a time but afterwards tho sometimes long first the Soul with Joy takes hold of it XII The Holy Spirit keeps the Heart of a Believer from utter Despondency and greatly revives and consolates him hence the Apostle saith God hath given us everlasting Consolation and good hope through Grace we are troubled on every side but not in Distress we are perplexed but not in despair I have seen his ways and will heal him also and restore Comforts to him c. XIII The holy Spirit knows there is an absolute necessity for him not only to give the Saints a Visit and immediately be gone but also to abide with them always for they cannot be without his glorious Presence one Moment It 's true sometimes they may be without his eminent comforting Presence which causes the Church to cry the Comforter that should relieve my Soul is far from me yet his supporting Presence is ever with them I will pray the Father and he shall send you another Comforter that he may abide with you for ever even the Spirit of Truth c. and he is said to dwell in us and to make his Abode with us But if the Spirit of him that raised Jesus from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you XIV The Holy Spirit is exceedingly prized and much beloved by every godly Man but more especially when they find by Experience the great Worth of him and the great Good and Profit they receive by his means XV. The Holy Spirit deals faithfully with every Man he will not speak Peace to any Person but to those to whom it doth belong nor at a time when the Soul is fallen into any Sin or under some great Temptation to sin but will at such times rather rebuke and
reprove them The Spirit is first a Spirit of burning and then a Spirit of Consolation the humble sincere and broken-hearted Ones he comforts and revives METAPHOR ANother Comforter tho wise and very compassionate and every way capable to speak Words to a disconsolate Person yet finds sometimes the Condition of his Friend to be such that all he can say and do will not take place nor administer present Relief to him but after all remains very sad and disconsolate II. Another Comforter many times misses the Case of a poor afflicted Person and thereby cannot accomplish the Work this did Job's Comforters they mistook his Case whereby they proved miserable Comforters to him III. Other Comforters are many times wearied out and leave their Friends in the midst of their Sorrow IV. Another Comforter may be absent nay at a great distance when his poor distressed Friend stands in most need of him besides he can visit but a few Persons at one and the same time and cannot be at above one Place at once V. Other Comforters can speak to the Ear but scarce able to reach the Heart Spira had many words of Comfort spoke to his Ear but they could not speak to his Heart Disparity THe Holy Spirit sometimes finds gracious Persons very much disturbed and cast down under heavy Pressures of Affliction and that no other can comfort him yet when he comes to a Resolution to relieve and refresh and comfort him all his Sorrow Temptations and Disquietments flie away Let a Saint be never so sad if the Spirit sees it is a fit time to speak Peace and Comfort to him he doth it effectually If he speak Peace who can cause Sorrow For I have satiated the weary Soul and I have replenished every sorrowful Soul Jer. 31.25 II. But the Holy Spirit never doth nor can mistake any Person 's Condition Being God he knows and is the Searcher of the Heart all things lie naked and open to his Eyes The Spirit searcheth all things yea the deep things of God III. But the Holy Spirit cannot be wearied nor tired out The Creator of the Ends of the Earth fainteth not there is no searching of his Vnderstanding IV. But the Holy Ghost is omnipresent Whither shall I go from thy Spirit or whither I shall fly from thy Presence He is always near and at hand and needs none to bring him News how it goes with any Person Being the Omniscient God He can visit Thousands and ten Thousands at one and the same time is every where not circumscribed nor limited to Place V. The Spirit can speak to the Heart of a poor Sinner I will saith God allure her and bring her into the Wilderness and speak comfortable Words unto her In the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquar super Cor or ad Cor ejus I will speak to her Heart In this the Holy Spirit infinitely excels all otheâ—â— Comforters he can in a moment cause all Sorrow to cease by speaking to the Heart Inferences WE may infer from hence the great Love of Christ to his own People he will not leave them comfortless nor send one to them that is not able to speak Peace or administer true Comfort and Consolation to their Souls II. It should teach us in our trouble to cry for the Holy Comforter to come unto us III. It reproves such who deny the Holy Ghost to be God and a Divine Person this being an Appellation that properly belongs to a distinct Person IV. Let us take heed we never grieve the Holy Spirit who is such a choice and blessed Friend to us V. It may also caution every Soul against receiving Comfort when God by the Spirit speaks it not to then 1. The Holy Spirit speaks not Comfort to any unconverted Soul who love and live in their Sins but rather Terror 2. The Holy Spirit speaks not Comfort to carnal and loose Professors and Hypocrites in the Church that have Lamps and no Oil the Name of Christ upon them but not his Nature in them much Knowledge but want Charity Fearfulness will saith the Spirit surprize the Hypocrite 3. The Spirit speaks no Comfort to an Apostate and Backslider in Heart and Life he tells them They shall be filled with their own ways and led aside with the Workers of Iniquity 4. The Spirit speaks no Comfort to the moralized Person who wholly rests upon his own Righteousness and sees no need of a Saviour nor of the Righteousness of God which is by Faith in Jesus Christ. 5. The Spirit speakes no Comfort to Persecutors and Murderers of the Godly to cursed Plotters and Haters of the true Religion and Lovers of Idolatry such that worship the Beast and are Followers of the Romish Church or Upholders of the same They the Spirit saith shall drink of the Wrath of God and be tormented with Fire and Brimstone for ever and ever But the Spirit speaks comfort to all true penitent ones to such who tho they have been great Sinners yet now loath themselves in a true and thorow sense thereof and forsake it 1. To those who do believe and wholly rely upon Jesus Christ for Life and Salvation 2. To those who desire to be holy as well as happy to have their Sins mortified as well as pardoned to be sanctified as well as saved to live to God here as well as to live with God hereafter 3. To such who are universal in their obedience that take up their Cross and follow the Lamb whithersoever he goeth 4. To such that obey the Precepts of God as well as believe the Promises 5. In a word To all sincere and upright ones Quest. How doth the Spirit speak Comfort to the Souls of Men Answ. 1. Usually by bringing Christ's Word and Promises to their remembrance 2. By using many Arguments some of which I have hinted at already 3. By his shining Influences sweet and comfortable Operations upon the Soul 4. By sealing up Christ's Love and giving good hope and assurance of Eternal Life unto them The Spirit compared to the Wind. Cant. 4.16 Awake O North-wind and come thou South and blow upon my Garden c. Joh. 3.8 The Wind bloweth where it listeth and thou hearest the Sound thereof but canst not tell whence it cometh c. Acts 2.2 And sudddenly there came a Sound from Heaven as of a rushing mighty Wind and it filled all the House where they were sitting c. THe Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from a Verb that signifies to breath or to blow signifies sometimes Air sometimes Wind and sometimes a Spirit The several Metaphorical Notations of Wind may be read in our Philologia Sacra p. 116. to which we refer you Sometimes it denotes things that are vain light and empty as Eccles. 5.16 Hos. 12.1 c. In the Texts cited by an express Similitude it is compared to the Holy Spirit as you may see
and Opposition are broken in pieces by it When it once blows briskly upon the Soul it presently cries out Lord what wouldest thou have me to do Immediatly saith Saul I conferred not with Flesh and Blood XII The Spirit dissolving the Clouds of Iniquity waters the Heart with Tears of Repentance and Godly Sorrow XIII The Blowings or Operations of the holy Spirit ought carefully to be observed with the access and recess thereof for a Christian can make no Earnest of the Duties of Religion unless these Winds blow Moreover there are certain Signs whereby a Man may know which way the Spirit blows 1. If the Desires of the Soul are after God and Holiness it is one sign the Wind is in a right Point 2. If the Understanding be enlightned and Clouds of Ignorance scattered the Affections changed so that heavenly Objects are principally delighted in if the Will is brought to yield and readily to submit to the Will of God the Spirit blows the right way 3. If a Man leaves his old and evil Courses and Company if that which was once pleasant to him is now become grievous to him if his Discourse be savoury and his Life holy you may know which way the Wind blows They that are after the Spirit do mind the things of the Spirit 4. If there be new Habits wrought in the Soul so that altho a Man may sometimes be obstructed in his way and hindred in his course Heaven-ward yet immediatly as it were by a natural or divine Instinct he falls into his former Way and Course of Grace and Holiness again 't is a sign which way the Wind blows You know the Wind is sometimes obstructed or stopped in its usual course by Houses or Trees c. so that you can hardly discern by Vanes or Smoak c. which way it is so it may be with a Christian. Besides sometimes you can scarcely perceive any Wind to blow at all no more can you the Operations of the Spirit XIV The Spirit of God blowing upon the Soul of a Sinner causes his Pride and external Glory to fade away which is compared to the Flower of the Field The Rod hath blossomed Pride hath budded All Flesh is Grass and the Goodliness thereof is as the Flower of the Field The Grass withereth the Flower fadeth because the Spirit of the Lord bloweth upon it XV. The holy Spirit tho it be invisible and its Operations mysterious and not to be discern'd by many Men yet they may see and hear the Effects of it they may perceive what Alteration and Changes it makes in this and that Man such as were very vicious and ungodly are by the Workings of the Spirit formed into another likeness and become pious and truly religious that Tongue that was wont to blaspheme God they now hear to praise and admire him c. And Believers themselves clearly feel and experience the blessed Effects and Operations thereof in their own Souls XVI The Spirit of God causes the Saints to grow in Grace and in the Knowledg of our Lord Jesus Christ. The Spirit moves upon the Affections and every other Faculty of the Heart and by that means causes the Seed of Grace to take the deeper Root The Ground or Spirit of a Christian must be broken and loosened from the World and from the Love of sensual things more and more by the Wind of the Spirit or he will not be fruitful in Grace and good Works XVII Unless the Spirit blows upon the Soul or upon the Church they lie becalmed and cannot sail towards the Haven of eternal Happiness no Duty or Service performed in publick or private can avail any thing we get not a Bit of Ground nor any real Advantage by them unless they are performed by the Help and Influence of the Spirit God is a Spirit and they that worship him must worship him in Spirit and in Truth XVIII The holy Spirit winnows and fans God's People who are compared to Wheat and good Grain 'T is said of Christ His Fan is in his Hand and he will throughly purge his Floor How doth Christ fan and purge his People but by his Word and Spirit 't is that which cleanses and makes them pure from the Dross and Pollutions of Sin and Wickedness as the Apostle observes 1 Cor. 6.11 XIX The Spirit of God sometimes comes on a sudden upon a Soul and by its powerful Operation in a short space makes a great and wonderful Change as appears in the Case of Saul but at other times it riseth and worketh upon some Mens Hearts gradually XX. The holy Spirit when it gets into the Heart of a Man by its powerful Operation it makes him tremble and shakes him to pieces as it were causing strange tho glorious Workings in the inward Man This he doth by setting the Evil of Sin before his Eyes and his woful Condition thereby A Man never trembles as he should till the Spirit enters into him Saul was taken with such a trembling when the Spirit entred into him and began to work that he could not stand upon his Feet METAPHOR SOme Winds are sent in Judgment to destroy and overthrow which many times blow down Houses and Trees and make great Desolation witness that prodigious Wind in the Year 1661. II. Some Winds are of a blasting Nature and cause the Fruit to fall before it be ripe III. There hath been a Wind in which the Lord hath not appeared IV. Some Winds are compared to Words and Speeches of one that is desperate V. Sometimes Wind is made use of to set forth that which is vain and empty VI. Some Winds are without Rain Whoso boasteth himself of a false Gift is like Clouds and Wind without Water VII If some Winds be observed Men must not plow nor sow their Seed He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap VIII Man's Iniquity is compared unto the Wind. Disparity BUt the Spirit being the great Promise of the Father and the Fruit and Effect of Christ's Ascension is sent in Mercy to strengthen and establish and is so far from destroying or overthrowing as that it causeth the Church in general or a Christian in particular to take the more firm Root and stand the faster II. But the Spirit as compared to the North and South Winds ripeneth a Christian in Grace and causeth the Spices thereof to flow forth Grace ripeneth and fitteth for Glory III. But there is no greater Demonstration of the Lord's presence with his People or with a Soul than by the Indwelling of his Spirit Where two or three are gathered together in my Name there am I saith Christ. IV. But no Man speaking by the Spirit calleth Jesus accursed Men are by the Spirit brought into their right Minds witness the Prodigal V. But where-ever the holy Scriptures make mention of the holy Spirit it is to set forth
cause a Man to vomit it up by unfeigned Repentance by which means the Life of the Soul is preserved for if by the Operation of the Spirit Sin is not vomited up Death will certainly follow Except ye repent ye shall all likewise perish Luk. 13.3 For the Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary the one to the other Gal. 5.17 IV. The Spirit of God will never mingle nor become one with the Flesh the Spirit is from above and ever endeavours to be uppermost in what Heart soever it is 't will not be under the command of Sin nor Satan Walk in the Spirit and ye shall not fulfil the Lusts of the Flesh. V. The Spirit wonderfully revives comforteth and infuseth Spiritual Warmth and Heat into the Soul of a Believer when he is anointed with it and indeed nothing else will refresh enliven and warm the inward Man hence 't is compared to Fire and called the Spirit of Life and blessed Comforter VI. the Spirit cannot be dried up by the heat of Persecution nor the scorching beams of Satan's Temptations that will live and abide the same in the Souls of sincere Converts losing none of its gracious Influences and Operations And I will pray the Father and he shall give you another Comforter that shall abide with you for ever Joh. 14.16 See Comforter VII The Spirit cleareth the Eyes of the Understanding 't is call'd Eye-salve and from hence the Apostle prayeth for the Ephesians That the God of our Lord Jesus Christ the Father of Glory would grant them the Spirit of Wisdom and Revelation in the Knowledg of him That the Eyes of their Vnderstanding being enlightned they might know what was the hope of his calling c. Clouds and Mists of Darkness are upon the Eyes of all that have not received the Spirit so that they cannot behold things a far off VIII The Spirit of God is the only Remedy for all Obstructions of the inward Man those that scarce breath or pray at all by receiving a measure of the Spirit breath out freely their desire to Almighty God Likewise the Spirit helpeth our Infirmities for we know not what we should pray for as we ought but the Spirit maketh Intercession c. No Man can say Jesus is Lord but by the Holy Ghost 1 Cor. 12.3 IX The Spirit feeds the Soul yea it makes it fat and well liking nothing nourishes comparable to the Spirit the Word and Ordnances of God are but dry Bread to it this is the chief of those fat things full of Marrow by which God feasts and makes fat the Bones of his Saints X. The Spirit of God being received and lived upon the Abundance of the things of this World that have in them by means of Sin some hurtful and surfeiting Quality are made hereby very good and profitable to Believers but for want of the Spirit 's seasoning and sanctifying they become deadly and destructive to wicked Men their Table Bed and all they enjoy are made Snares to them Take heed to your selves lest at any time your Hearts be over-charged with surfeiting and Drunkenness and the Cares of this World c. Luk. 21.34 XI The Holy Spirit is of exceeding great use against all Tremblings and Convulsions of the Soul in evil Times it frees the Godly from all slavish Fears which shake some Men for want of it out of their Faith Honesty and Religion and it keeps sincere ones stedfast and imovable from being shaken by false Doctrine and lying Spirits which have troubled many with strange Convulsions Shakings and Tremblings in this Nation so that as my Author saith they have even foamed at the Mouth when Quakerism first came up amongst us XII The Holy Spirit is made use of by the Lord Jesus Christ our Heavenly High-Priest in cleansing the Leprosy of Sin he puts it into or upon every Faculty of the Inward Man the Will the Affection the Understanding the Conscience the Head the Hand the Heart the whole Soul is anointed therewith before it is pronounced clean by the Lord. I will put my Spirit within you and you shall be clean from all your Filthiness Now are you clean through the Word that I have spoken to you the Words that I have spoken to you they are the Spirit and the Life XIII The Spirit of God is that spiritual Oil that the Wise Virgins took in their Vessels and in their Lamps by which means they were accepted by the Bridegroom and the Foolish for want of it their Lamps of Profession went out and they not suffered to go into the Wedding-Chamber XIV The Holy Spirit hath an excellent beautifying Quality there is no scar spot nor deformity in the Soul but the Spirit can purge and cleanse it they that are anointed with this Oil shine in the Eyes of God and good Men 't will make a Blackmore white and beautifful fetches out those Wrinkles and foul-Staines and Spots that naturally are in the Souls of Men and Women it takes of Christ's Beauty and puts it upon the Soul and so places a shining Lustre upon the Inward Man Thy Beauty for it was perfect through my Comliness which I had put upon thee c. How glorious and beautiful to be hereby And all that sat in the Councel looking stedfastly on him saw his Face as did Stephen appear if it had been the Face of an Angel Acts 6.15 XV. There are some nay many Men in the World that love not like not the Spirit they are naturally so averse to it that they will not be perswaded to make trial of it they can't believe there is any Sweetness Benefit or Savour in it The Natural Man receiveth not the things of the Spirit of God for they are Foolishness unto him neither can be know them because they are spiritually discern'd 1 Cor. 2.14 XVI The Spirit is good to strengthen the weak and decayed Hands and Knees of a poor Saint and thereby makes the Soul more fit for Motion Godwards lively quick agile and fit for Heavenly Service XVII The Lord Jesus was anointed with the Spirit that Oil of Gladness above his Fellows Moreover every Minister of the Gospel must be anointed therewith or he is not accepted of God METAPHOR OTher Oil is of an earthly Extract and several sorts of it are prepared and made fit for use by the Art and Wisdom of Man being extracted from earthly things II. There is not one sort of Oil that hath all kind of excellent Qualities in it that which may be good to beautify and of a dulciferous Scent may not be medicinable III. Oil will not last long its Virtue is soon gone it quickly decays and becomes unsavoury Disparity THe Spirit is from above and without beginning Flowing from the Throne of God and the Lamb. But the Comforter even the Spirit of Truth which proceedeth from the Father he shall testify of
Terms to give them his Spirit as the Earnest thereof Turn you at my Reproof behold I will pour out my Spirit upon you I will make known my Words unto you The Holy-Spirit compared to a Seal Eph. 1.13 In whom ye also trusted after that ye heard the Word of Truth the Gospel of your Salvation in whom also after that ye believed ye were sealed with that holy Spirit of Promise Eph. 4.30 And grieve not the holy Spirit of God whereby ye are sealed unto the Day of Redemption A Seal is an Instrument fitted to make an Impression or Mark by which a Man knows the thing done whatsoever it be to be his own and not anothers Act as also to ratify and make authentick Bonds Covenants c. And in opening this Metaphor of Believers being sealed by the holy Spirit these things are meet to be noted 1. The Letter written or the Vessel filled with Treasure every true Christian. 2. The Wax appointed to the Seal and that is the Heart the relenting and pliable Heart of a Sinner Heb. 10.16 3. The Sealer that is as some conceive the Father or the Lord Jesus Christ others more immediatly the holy Spirit or third Person of the Trinity 4. The Seal as some understand is the Word of God others the Spirit we include both jointly considered 5. The Sealing or Impression active is the Act of applying the Word in the Ministry of the Gospel by the help of the Spirit to the Soul 6. The Print or Impression passive or Image of the Seal left in the Wax is called the Image of God or Knowledg Faith Love Truth Holiness c. which are originally in God and communicated to us by the Word and Spirit from him 7. The End of Sealing which is Secrecy Property and Security which things will appear more fully in opening the Metaphor METAPHOR A Seal especially if it be the King's Seal is highly prized and very carefully kept II. A Seal makes an Impression in the Wax like it self or leaves a resemblance of it III. Before the Seal can make an Impression the Wax must be melted or made pliable soft and fit to take it IV. The Seal alters the Form of the Clay 't is set or stamp'd upon A piece of Clay is a rude Lump without form or figure saith Mr. Caryl but if you take a Seal and stamp upon it that Clay receives any Figure or Coat of Arms that is engraven upon it V. A Seal is to confirm and make sure Bonds Contracts or Covenants that are made between Man and Man If an honest Man makes a Promise of such and such things to his Friend he thinks he hath ground to hope those good things so promised him are his own but if he gives it under his Hand in Writing he concludes he is more sure but if the Writing Covenant or Promise be sealed 't is as firm and as sure as he can desire to have it VI. A Seal is used to distinguish or differ things one from another whereby Property is known and secured a Merchant knows his Goods from other Mens by the Seal or Mark he sets upon them VII A Seal is used to confirm and make Laws Authentick till they have the King's Seal stamp'd upon them they oblige not the Subject to Obedience VIII A Seal is used to secure preserve or keep safe several things which otherwise might be spoiled run out and become good for nothing Things that we would not have any to touch nor meddle with we set a Seal upon IX A Seal many times is counterfeited by ill Men they indeavour to imitate it as nigh as they can to cheat poor ignorant People thereby X. A Seal is used to hide or keep back others from the Knowledg of things if a Man have any thing to write unto his Friend that he would not have others know he seals up his Letter upon the account of Secrecy tho 't is like afterwards in convenient time those things so conceal'd are discovered Parallel THe holy Spirit is the King's Seal the glorious King of Heaven and Earth and therefore is highly valued and prized by every true Christian. II. The holy Spirit makes an Impression on the Heart there is in a Believer a Similitude a Likeness or Resemblance of God every Saint hath the Image of the Spirit upon him he is holy harmless heavenly c. III. Before the holy Spirit seals any Person to the Day of Redemption the Heart is broken softned and made pliable by the Word and powerful Operations of Grace and so made fit to take that heavenly Impression And thus you have David speaking I am poured out like Water and all my Bones are out of Joint My Heart is like Wax it is melted in the midst of my Bowels IV. The Spirit makes a change upon the Soul of a Man or Woman that receives the Impression of it it alters every Faculty and puts a new Form or Figure as it were upon it Man naturally is a rude Lump a gross and confused Piece by reason of Sin till the Spirit stamps upon him or infuses into him new Habits V. The Holy Spirit confirms and makes sure the Covenant and Promises of God to Believers God hath not only made gracious Promises to them of Pardon Peace and Eternal Life c. But he hath left these Promises written in the Holy Scriptures and not only so but such is his great Love and Kindness to them he hath given them his Seal they have his Promise his Word and his Spirit also that they might not doubt of the Truth and Stability of his Covenant We are his Witnesses of these things and so is also the Holy Spirit whom God hath given to them that obey him VI. The Holy Spirit distinguishes or differs one Man from another God hath set his Seal or Mark upon all his People The Foundation of God remaineth sure having this Seal The Lord knoweth them that are his If any Man hath not the Spirit of Christ he is none of his VII The Holy Spirit is the broad Seal of Heaven by which all the Laws and Institutions of the Gospel were ratified and confirmed with Signs and Wonders in the Primitive Time by which means they come to be Authentick and everlasting Laws obliging all Men to Obedience and all Laws of Spiritual Worship Traditions and Institutions injoyned by any Potentate Assembly or Council whatsoever that were not thus sealed or witnessed to are utterly to be rejected VIII The Spirit secures preserves and keeps safe all true Believers from the Danger they continually are exposed to from Sin Satan and the Insnarements and Mischiefs of this evil World Satan nor wicked Men must not cannot destroy the Servants of God because of the Mark or Seal he hath set upon them Set a Mark upon the Men that mourn c. saying Hurt not the Earth c. till we have sealed the Servants of our God in
the Forehead c. And it was commanded them that they should not hurt the Grass of the Earth neither any green thing neither any Tree but only those Men which have not the Seal of God upon their Forehead IX The Spirit is oftimes counterfeited by Satan who transforms himself into an Angel of Light as do his Ministers as if they were the Ministers of Righteousness hence they pretend to Light Spirit and Holiness and beguile the ignorant and unwary Souls to their Eternal Ruine X. The Holy Spirit hath hid or seal'd up some things from some Men Bind up my Temstiony seal the Law amongst my Disciples Many things are hid from Saints themselves in dark and mysterious Prophecies in the Holy Scripture Seal up those things which the seven Thunders uttered c. Yet in due time those things shall be revealed and not only so but the Saints of God themselves by the Spirit are such a sealed and hidden People that but a very few can read and understand them though legible to be read of all the chosen and elect Seed and Heirs of Promise and in that great Day they shall be known by all the World METAPHOR A Seal among Men after a Bond or Covenant is sealed therewith may be defaced or broken and thereby the said Bond or Covenant may lose its Virtue Efficacy and not be deemed good and Authentick in Law II. A Seal among Men can make no Impression without a Hand or one to seal therewith III. A Seal is an Instrument made by the hand of some Artificer of earthly Matter or Substance and makes only a humane or external Impression IV. A Seal may be lost or grow old and defective and so make no perfect and clear Impression Disparity THe Holy Spirit having once made a gracious and glorious Impression in the Soul of a Man neither Devil nor any other Enemy can ever by all their Strength and Skill utterly deface tear or break it so as to make the Covenant of Grace to lose its Virtue and become of none Effect to the Soul hence Believers are said To be sealed to the day of Redemption II. The Spirit is not only the Seal but the Sealer he makes the Impression needing no other and also is the Seal by which the Impression is made III. The Spirit is an uncreated Being or an immortal Substance and makes a divine and heavenly Impression in the Mind or Soul of a Man or Woman which by the operation of God's Grace is made pliable and meet to receive it IV. The Spirit can never be lost grow old be wore out or become defective so that the Impression it now makes is the same in every respect with that it made five thousand Years ago Inferences FRom hence we may perceive by whom the Change or Difference is made which is in any Person Man is born in Sin and rather resembles Satan bears his Image than the Character and Likeness of God Almighty till the Holy Spirit stamps a new and heavenly Character upon them or infuses a spiritual Habit into him Who makes thee to differ from another or what hast thou which thou hast not received c. II. It may serve to stir every one up to examine their Hearts whether they have received the Impression of this Spiritual Seal as is the Seal such is the Impression it makes They that are after the Spirit mind the things of the Spirit But we all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. III. For further Trial take these few brief Notes following 1. Were your Hearts ever humbled in the sence of Sin broken in pieces melted made soft and pliable to receive the Seal The Heart of Man naturally is hard and obdurate and will not take this spiritual Impression 2. Did the Spirit ever set home and seal any Promise in particular or Promises in general upon your Hearts so that you can say with the Prophet David Lord remember the word unto thy Servant upon which thou hast caused me to hope Psal. 119.49 The Ephesians are said to be sealed with the Spirit of Promise Eph. 1.13 3. Are you formed into the Likeness and Image of the Spirit There is in that Soul that is sealed by the Spirit a certain Impression of Divine Light former Darkness flies away and the Eyes of the Understanding are enlightned the Soul sees an Excellency in God and in Jesus Christ a transcendent Beauty in divine Objects and values the Knowledg of Jesus Christ and him crucified above all the things in this World 4. Are you holy heavenly spiritual are there Principles of true Piety and Godliness wrought in you Do you love God because he is holy and love his Word because of the purity of it Do you breath and pant after a further Conformity and Likeness to him 5. Is thy Heart washed from its Filthiness If thou art not cleansed from thy former Wickedness and swinish Nature thou mayest assure thy self thou hast not the Spirit of God in thee thou art far from being sealed therewith 'T is by the virtue of those Promises that are imprinted upon the Soul by the Holy-Gost that a Man comes to cleanse himself from all Filthiness of the Flesh and Spirit and to perfect Holiness in the Fear of God 2 Cor. 7.1 6. Doth not thy Heart condemn thee for allowing thy self in any known Sin or for living in the continual neglect of any one known Duty The Spirit witnesseth with our Spirits that we are the Children of God Where it is a sealing Spirit it is a witnessing Spirit It compares the Heart and Life of a Man with the Rule of the Word and if the Bent and Stream of the Soul be Heaven-ward and his sincere Design is after God and to live to him in this World as well as to live with him in the World to come to be holy here as well as to be happy hereafter then the Spirit witnesses for him But if otherwise it witnesses against him and his own Spirit condemns him IV. Moreover this may inform sincere Christians to their unspeakable Joy how firm and sure the Covenant of Grace is to them They are sealed with the holy Spirit unto the Day of Redemption they are mark'd for Heaven and cannot lose their Title to the eternal Inheritance because they cannot lose the Seal of it As they have received the Earnest of it so they have the Witness and Seal of it that it might be every way firm and sure to them V. Let all who profess the Gospel and pretend to the Spirit strive to get this Seal 'T is not enough to read of the Covenant of God and to have some external knowledg of it and dispute about it but labour to get it sealed to you by the holy Spirit VI. If the Spirit be the Earnest and Seal of this blessed Inheritance
This spiritual River divides the Church from the World Believers from Unbelievers For who maketh thee to differ from another And what hast thou which thou didst not receive XVII After brokenness of Heart or a Multitude of unfeigned Tears and true Contrition of Soul how high do the Waters of the Spirit rise how doth Peace and Joy abound in the inward Man XVIII This spiritual River carries and bears up the weight of the whole Church which sails like a Ship along these Waters and every Saint notwithstanding all those heavy Weights of Sin and other unprofitable Burthens that are in and about them are sustained by these Divine Waters XIX The Spirit is a pure Stream as clear as Chrystal its Waters are sweet and savoury and wheresoever they come they cleanse and wash away all Corruption No Man's Heart tho it be never so much polluted and foul like a stinking Ditch yet if a small Stream or Branch of this River be let into it and hath a free Passage it will carry away all the Filth and Pollution thereof XX. The Waters of this River are exceeding good for the Soul to drink and nothing else can allay or satisfy the inward Thirst and Desire thereof METAPHOR ALL earthly and elementary Rivers have a beginning II. Other Rivers are fed by Springs or Fountains c. They have not their Waters from themselves a River is not the same Head or Original from whence it proceeds III. Other Rivers are subject to decay do not always run with the same Strength a dry Summer makes abatement of its Waters many Rivers have been quite dried up God threatned the Egyptians that he would deal so with the River Nilus IV. The Waters of natural Rivers only cleanse and wash the Body from external Filthiness V. Other Rivers may grow muddy foul and unsavoury the Water not good nor wholesom to drink of VI. Other Rivers may be lock'd up or turned another way 't is possible to turn the Chanel and Course thereof Many Rivers have been made to forsake their ancient Currents This goodly River which feeds London may be lock'd up and turn'd another way by an Enemy VII Other Rivers may be frozen up tho running Streams do not freeze so soon as standing Waters yet sometimes they freeze also VIII Other Rivers breed noxious Creatures of strange and different Qualities Creatures that will eat and devour one another IX The Length Breadth and Depth of other Rivers may be measured and are of a small dimension comparatively Disparity THis River the Spirit is from everlasting to everlasting without beginning and without ending II. This River the Spirit is a Fountain as well as a Stream tho it is said to proceed from God yet it is God himself But Peter said to Ananias Why hath Satan filled thine Heart to lie to the Holy-Ghost Thou hast not lied to Man but to God There are three that bear Record in Heaven the Father the Word and the Holy-Ghost and these Three are One. The Spirit of the Lord hath made me c. The Spirit knoweth all things sheweth us things to come is the Object of Divine Worship the Sin against the Spirit can never be forgiven From all which Instances it is evident that the Spirit is God See the Metaphor Light Book 3. pag. 22 23 24. III. This River the Spirit never decayeth it hath as much Water in it as ever it had 't is as broad as deep and as full now as it was at the beginning tho many Thousands have taken plentifully of it No Drought can abate its Chrystal Streams it is infinite in it self Tho God hath provided a Chanel of Ordinances to convey some of its Waters to his Chosen yet it cannot be circumscribed nor limited as 't is in it self IV. The Water of this River cleanseth the Soul and Conscience it washeth away all spiritual or internal Pollution and Uncleanness V. This spiritual River can never be foul'd nor made muddy nor be unsavoury 't is beyond the Power of Men or Devils to corrupt the Spirit of God VI. The River of the Spirit cannot be diverted or forced to leave its Chanel 'T is impossible to lock it up or turn its Course How can Men of finite Beings obstruct the infinite God in his ways and manner of working Whither shall I go from thy Spirit I will work and who shall let it VII This River can never be frozen The bleakest Wind the sharpest Air the coldest Season cannot change it These Divine Waters run as freely in the cold Winter as in the Heat of Summer they are of a very warming and comforting quality VIII This Spiritual River bringeth forth only Creatures of a harmless Quality All Believers so far as they are regenerated are the Production or Off-spring of the Spirit are of the same holy heavenly merciful and harmless Disposition IX This River is of great dimension Who by searching can find out God to Perfection His Length Breadth and Depth are past finding out The Spirit is incomprehensible an immense and infinite Being These Waters are like those spoken of by the Prophet Afterwards he measured a thousand Cubits and it was a River that I could not pass over for the Waters were risen Waters to swim in a River that no Man could pass over Inferences WE may perceive from hence the Excellency and Necessity of the holy Spirit He is much more useful and necessary to the Church than Rivers of Waters are to the World For our Hearts are naturally dry and parched like the Heath in the Wilderness and it is the Spirit that moistneth them our Hearts are hard and the Spirit mollifieth them they are naturally filthy and he washeth and cleanseth them yea our Hearts are barren and the Waters of this River make them fruitful II. It also sheweth us the Excellency of Ordinances which are as the Chanel in which the Waters of this River run or the Pipes through which these Streams are conveyed to the Soul III. Bless God for this River for his opening a free Passage through Jesus Christ for its flowing forth unto us and for causing us the People of England to live by the side of such a Chrystal Stream O what a happy Land is that which hath a River of Water of Life running through it IV. When you see profitable and delightful Streams think seriously of this sacred and heavenly River V. Let all be persuaded to come to this River Hoâ—â— every one that thirsteth come to the Waters c. Four Motives considerable 1. Consider have you not great need to have your Hearts purged and softned by this Spiritual River c. 2. There is no other River no other Way no other Fountain that can supply your Wants If you wash your selves with Snow-Water it will not do away your Filth if you could bathe your Souls in a River of Tears yet unless you are washed in Christ's Blood through the
rendered as a vile Hypocrite as Job was it doth clear him and makes his Heart light and how doth he prize and esteem of such a Friend Alas had not a Christian the Witness in himself to clear and bear up his Soul he would sink down many times into utter Despondency but this made holy Job to triumph over all his Enemies Behold my Witness is in Heaven and my Record is on high As much as if he should say though many Witnesses are against me yet I will keep my Conscience clear I will not have my own Heart to charge me or witness against me as long as I live VI. So the Holy Ghost gives in such clear Demonstration and Proof to the clearing up of a Man's Evidence for Heaven that when all Cases are clearly considered a poor Saint though doubtful before comes to a good and full Satisfaction therein God's Spirit and Conscience compares a Man's State with the Word of God and if upon Trial it appears that those Qualifications are wrought in his Heart that the Word expresly mentions concerning the Truth of Grace he then finds he hath no more cause to doubt of the goodness of his Condition VII So the Holy Spirit and Conscience bring off a Christian with abundance of holy Joy and Triumph notwithstanding his Case may seem very dangerous by means of strong Accusations of Satan as it was with Job For this is our rejoycing the Testimony of our Conscience that in Simplicity and godly Sincerity we have had our Conversation in the World c. VII So the Spirit or God confirms the Covenant of Grace to the Soul of a Believer for when the true Fear of God is wrought in the Heart the Spirit witnesseth to it and thereby assures us that all the Promises that are made therein are undoubtedly our own and shall be performed to us Inference HOw happy is the State of the Godly what good Assurance have they of Eternal Life they have received an Earnest of it it is sealed unto them and they have two infallible Witnesses to confirm it to them See Conscience a Witness The Holy-Spirit a Teacher Luke 12.12 For the Holy-Ghost shall teach you in the same hour what ye ought to say Joh. 14.26 But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all thing to your Remembrance whatsoever I have said unto you THe Holy Spirit is the great Teacher of the Church and every particular Saint and Member thereof unto whom the Accomplishment of that great Promise is committed And they shall be all taught of God Joh. 6.45 Teacher A Teacher is a personal Appellation II. A Teacher implieth one or more that needeth Instruction or Teaching it argues Weakness of Knowledg and want of Understanding in some Persons about such things they ought to be well instructed in III. It behoveth an able Teacher to have great Knowledg and Understanding himself in all those Things and Mysteries he instructeth others in IV. A spiritual and able Teacher openeth divers dark deep hidden and mysterious things to the Understandings of Men. V. A divine and able Teacher by this means greatly inlightneth the World and causeth Darkness and Ignorance to fly away inriching Men's Minds with the precious Knowledg of sacred Truths VI. An able Teacher instructeth ignorant Persons by degrees as they are able to take in conceive and apprehend things first to read the a b c and then the Bible and afterwards the Grammar or any other Things of Learning they desire to be instructed in VII Some Teachers teach their Scholars out of a Book their great Business is to help them rightly and distinctly to understand that VIII A Teacher exerciseth much Patience towards them whom he instructeth especially when he meets with such that are very dull and unapt to learn he is forc'd to take much Pains with them IX Some Teachers tho very deserving have been greatly slighted by those very Persons they have shewed much Love to and taken great Pains with for their good which hath sorely grieved them X. Some Teachers after they have found those whom they were imployed to teach and instruct grown to such a great degree of Stubborness and Obstinacy that they have utterly despised and refused to betaught by them and have cast all Counsel behind their Backs then they have left them and wholly given them up as hopeless Persons XI Godly Teachers are so great a Blessing to People that it is a great Loss to lose them nay a sore and lamentable Judgment upon the Church and the World to be deprived of or have their Tea-chers taken away from them or forc'd into a Corner Parallel THe Holy Ghost is a Divine Person See Comforter II. There is no Man whatsoever but needeth the Divine Teaching and Instruction of the Holy Ghost For what Man knoweth the things of a Man save the Spirit of a Man which is in him Even so the things of God knoweth no Man but the Spirit of God 1 Cor. 2.11 III. The Holy Ghost hath great Knowledg yea he is infinite in Understanding there is nothing that he is ignorant of that either concerns God's Honour or our Good The Spirit searcheth all things yea the deep things of God IV. The Holy Ghost openeth many dark and deep Mysteries what hidden Mysteries did he reveal to the Prophets and open and unfold to the blessed Apostles Which in other Ages were not made known unto the Sons of Men as is now revealed unto the Apostles and Prophets by the Spirit V. The Holy Ghost inspiring and teaching the Prophets and Apostles who were the holy Pen-men of the sacred Scripture hath greatly inlightned the Inhabitants of the Earth where their Record is known and also when he hath opened the Eyes of the Understandings of Men in those profound and glorious Mysteries contained in the holy Scripture how are their minds inriched with the Knowledg of divine Truths VI. The Holy Ghost teacheth and instructeth poor Sinners gradually first the a b c of Religion viz. the Knowledg of Sin and their lost and undone Condition thereby the Vanities of this World together with the necessity of a Saviour and then in the second Place he instructeth them in higher Mysteries opening and explaining the Covenant of Grace as also the glorious Mystery of Union and Communion with God the Mystery of the Trinity the Incarnation of Christ his Priesthood and other things relating to him as Mediator together with many dark Sayings and Prophecies of the Scripture which those who are unlearned viz. who have not the Spirit 's teachings wrest unto their own Destruction I have many things to say unto you but ye cannot bear them now VII So the Holy Ghost teacheth Sinners the Knowledg of the Scriptures for as the Spirit gave them forth so he is the best Interpreter of them Then opened be their Vnderstandings that they might understand the
and powerful sharper than any two-edged Sword piercing even to the dividing asunder of soul and spirit and of the joints and marrow and is a discerner of the thoughts and Intents of the heart 'T is a hard matter for a Man tho' never so wicked to shut out or Prevent the Light of Gods Word from darting into and piercing of his Evil and accusing Conscience 3. The Word and blessed Gospel of Christ is so Great a Light that it makes wonderful Discoveries to the Children of Men. 1. It makes Manifest not only that there is a God but also what a God he is Not only his Being but also his manner of Being 2. It Discovers the Creation of the World 3. The State of Man before he fell and after his Fall 4. The horrid nature of Sin 5. The secret Counsel and Eternal Love of God to lost Man together with the severity of God towards the fallen Angels 6. It makes known the Lord Jesus Christ and his Blessed Design in coming into the World his Incarnation Nativity Life Death Resurrection Ascension and Intercession c. 7. It Discovers how God is to be Worshipped all his Laws Ordinances and Institutions are revealed by it 8. It discovers the True Church which otherwise cannot be known 9. Lastly It makes manifest whatsoever is needful or necessary to be known believed or practiced in order to Salvation 4. The VVord of God Directs and Guides Men in the Right way Hence David saith Thy Word is a Lamp unto my feet and a light unto my pathes God is Gracious to mankind in this respect viz. he leaves them not at an uncertainty without an infallible Guide in matters of Religion Take away this Unâ—â—erring Rule and what confusion would the Christian VVorld be in one Man might say this is the way and another that I walk saith one by the Guidance of the Spirit and so saith another that teacheth quite Contrary things Saith a third you are both out of the way 't is I alone that am led by Inspiration and ye are in Darkness Others plead for the Pope and General Counsels which have been miserably Contradictory one to another and none of these can Give better Demonstrations touching the truth of what they Preach or Practice then the Rest being not able to Confirm their Doctrine by Miracles and so consequently how shall a poor doubtful Soul be directed in the way to heaven by either or any of them For were not the holy Scriptures the Rule but Contrariwise the Light within or Inspiration c. then must a Man be able to Confirm and Prove what he sayeth in such a way or by such means that no Deceiver or Impostor can pretend unto or do the like But is not the Spirit of God above the Scriptures which you call the VVord did not the Spirit give forth the Scriptures if so sure then that is of the Greatest Authority and only Light that can best Direct men Into the right way That the holy Spirit or third Person of the holy Trinity is a Greater Light then the holy Scripture is not Denied by vertue of which holy men of old were Inspired that gave them forth yet the Question is VVhether any Man now hath such a measure of the Spirit in him which is a greater Light than the written word and to whom others are bound to adhere and be directed by for 't is this only which is Denied 5. The word and Gospel of Christ hath a Chearing and Quickning Vertue This is my comfort in my affliction thy word hath Quickened me And in another place I will never forget thy precepts for with them thou hast Quickend me As 't is grevious to be Spiritually blind or in the Dark Region and Dungeon of Idolatry Sin and Unbelief so on the other hand how comfortable is it to enjoy the blessed word and Gospel of Jesus Christ. 6. The VVord and Gospel of Christ hath a Cleansing Purging and purifying Vertue in it Wherewith shall a young man cleanse his way by taking heed thereto according to thy word Now ye are clean through the word which I have spoken unto you The Gospel and word of God Disperseth and Scattereth all the Fogs and Mists of Darkness and Error It is the refining-pot of Truth VVhat an unwholsome Pesthouse would the VVorld be in a Spiritual Sence were it not for the Light and Excellent Vertue of Gods holy VVord 7. The VVord and Gospel of God is very pure and of an undefilable Nature what filthy sinks hath it past through and what means hath been used by the Popish Adversaries and others to Corrupt and Polute it and yet no defilement cleaveth to it it remaines unmixed and pure still shining forth Gloriously such is the Excellent nature of it it purifieth the hearts and lives of men and nothing can fasten upon it to polute it 8. The VVord and Gospel of Christ is called by the Apostle The Glorious Gospel the Gospel is exceeding full of Glory There is nothing in it but that which is very Glorious Here you have a Resplendency and Shining forth of the Sun of Righteousness Gloria quasi clara saith Aquinas because Glory is the bright shining forth of Excellency now its transcendent Excellency and Splendor shines forth as may be demonstrated many wayes 1. It s Glorious in Respect of the Author and Fountain from whence it proceeds 2. 'T is Glorious in a Comparative sence 3. 'T is Glorious in respect of it Self First As light is Glorious because it is the most Excellent Rayes Resplendency and Shinings forth of the Sun so is the Gospel because 't is the glorious shining forth and resplendency of Jesus Christ the Sun of Righteousness Secondly 'T is glorious in a comparative sence it Excells the Law hence called a better Testiment tho' that was glorious yet it had no glory in this respect by Reason of the glory that Excelleth I. The Gospel excels the Law in respect of the names of the one and the names of the other 1. The Law is called the Letter the Gospel the Ministration of the Spirit 2. The Law is called a Ministration of death the Gospel a Ministrator of life II. The gospel excels in glory above the law 1. In regard of the light and perspicuity of it the law was full of obscurity clothed with many Ceremonies and mysterious Sacrifices 2. They were at a great loss touching the main drift and end thereof 2 Cor. 3.13 God spake as it were under a Vail III. The gospel is clear and plain Christ beheld heard handled c. the Mysteries long hid open'd and explained fully we behold with open face c. IV. The law was appointed to be but a leading Ministration and in subserviency to the gospel our Schoolmaster to bring us to Christ. V. The gospel more glorious or excels the law in respect of the strength of the one and weakness of
the other what the law could not do in that it was weak through the Flesh God sent forth his Son c. The law wounds but can't heal it shews a man he is dead but it can't give him life it shews man he is naked but it cannot cloth him The gospel gives life heals clothes and comforts the one shews we are in Prison the other brings us out no Salvation by the one and none without the other VI. The gospel excels in glory above the law in regard of the discovery there is made therein of the Mercy and Grace of God the one shews God is just and severe and will not clear the guilty the other shews he is not only just but also gracious If any grace shone forth under the law it was only beams of gospel light darting forth darkly in it VII The gospel is more glorious in regard of the chief Administrators of the one and of the other The one were 1 Angels if the VVord spoken by Angels were stedfast who have received the law by the disposition of Angels and have not kept it 2. Moses a Servant one that spake on earth Heb. 12.25 The other Christ the Lord of life and glory who speaks from heaven How shall we escape if we turn away from him that speaketh from Heaven VIII The gospel excels the law in respect of Preisthood Aaron and his Sons were Priests of the law Christ is the only Priest of the gospel 1. The Priests of the law were Men no more than Men Christ God-Man 2. They had infirmities sin and guilt in their hearts and lives as well as others Christ had none in his Mouth was found no guile 3. They were made Priests without an Oath but Christ with an Oath Heb. 7.21 so greater solemnity at his instalment into Office 4. They could not continue by reason of Death and they truly were many because shey were not suffered to continue by reason of death but Christ dieth not he ever liveth to make intercession for us but this man because he continueth for ever hath an unchangeable Priesthood 5. Christ was more merciful and filled with greater bowels than they he hath compassion on the ignorant and on them that are out of the way Heb. 5.2 6. Christ as Priest was the substance the Antitype of Aaron and his Priest-hood 7. There is compleatness and perfection in Christs Priesthood but it was not so touching Aarons If therefore perfection were by the Levitical Priest c. the law that made nothing perfect IX The Priesthood of Christ under the gospel excels Aarons in respect of Work and Office c. 1. He was to enter into the holy place 2. To appear before God 3. To bear the sins of the People Exod. 28.38 4. To make an Atonement Lev. 16.32 5. To Judge of Uncleanness Lev. 13.2 6. To offer Incense Lev. 16.17.8 7. To determine Controversies Deut. 17.8 8. To Bless the People and many other things which Jesus Christ infinitely Excels in 1. Christ is entered into the true Holy Place Sanctum Sanctorum the Holy of Holies Heaven it self 2. He appears really before God for us being set down on the right hand of the Majesty on High c. 3. He hath as the great Anti-type born our sins upon his own Body on the Tree 4. He hath made a compleat and perfect Attonement 5. He Judges of our uncleanness both of the Heart as well as of the Flesh. 6. He resolves all our Doubts ends Controversies speaks peace to the disconsolate a word in season to him that is weary 7. He offers Incense And there was given to him much Incense that he should offer it with the prayers of all Saints 8. He gives down Blessings Him hath God sent to bless you in turning away every one of you from his iniquities c. IX The gospel excels the law in respect of Sacrifices 1. Those Sacrifices under the law were not so Excellent there was not that worth in them as is in the Sacrifices of the gospel What was the blood of Bulls Bullocks and Lambs these were part of those Legal Sacrifices Christ offered up his own Body poured forth his precious Blood to take away our sins 2. They were offered often to Atone for Iniquity dayly every year But Christ hath offered up himself in Sacrifices once for all by one offering he hath perfected for ever them that are Sanctified that which they were alwayes or continually a doing and yet could not accomplish he did by one single Sacrifice and that for ever X. The law required perfect righteousness and nothing less would be accepted and so consequently no soul could thereby be delivered from terror and bondage but the gospel through Christs perfect righteousness acted in his own Person for us accepts of Sincerity in the room and stead of the perfect keeping the whole Law XI In respect of the extent of the one and of the other The law was only given to Israel or unto the lineal Seed of Abraham and to the Proselyte Stranger he dealt his Laws and Statutes to Israel he did not so to any Nation c. The gospel is extended to all People and Nations under the whole Heavens Go into all the World and preach the Gospel to every Creature Mar. 16.15 VVhosoever believeth in him shall not perish but have eternal Life XII The gospel excels the law in the easiness and sweetness of it the precepts of the law were many more in number and hard to learn and remember and very difficult and painful some of them to do particularly Circumcision and also very chargeable beyond what the Gospel is My yoak is easie and my burden is light XIII The gospel is glorious above the law in regard of the Promises of it called better Promises better Covenant better Hope Heb. 7.19 XIV It is more glorious in respect of its Duration the law was but for a time the Servant abides not in the house for ever but the Son abides for ever an everlasting Covenant an everlasting Priesthood an everlasting Gospel No other Ministration is to be looked for till the end of the VVorld Thirdly The gospel is glorious in respect of it self here we shall be large If we have respect to the Historical part the gospel contains a glorious history there is that in it which may affect every person please every Curiositâ—â— what is there in any History which may Commend or illustrate its glory and excellency which the gospel comes short in 1. Some Persons delight to Read and hear Histories that treat of Love and amorous stories 2. Some are more affected with such that treat of Martial-Exploits or Atchievements of Wars of the conquering of Kingdoms and Nations and overcoming mighty Champions c. 3. Some rather Commend such Histories that treat of those great rarities which are in many Nations and Kingdoms of the world and of the Cities Lawes Customes and
flower which withereth and passeth away in a Moment You gentle Youths whose chaster Breasts do beat With pleasing Raptures and Loves generous heat And Virgins Kind from whose unguarded eyes Passion oft steals your hearts by fond surprize Behold the Object this alone is hee Ah none like Christ did ever mortals see He is all fair in him 's not one ill feature Ten thousand times more fair than any Creature That lives or ever lived on the earth His beauty so amazingly shines forth Angelick nature is enamor'd so They Love him dearly and admire him too His head is like unto the purest Gold His curled Tresses lovely to behold And such a brightness sparkles from his eyes As when Aurora gilds the morning Skies And though so bright yet pleasant like the Doves Charming all hearts where rest diviner loves Look on his beauteous cheeks and thou'lt espy The Rose of Sharon dect in Royalty His smiling Lips his speech and words so sweet That all delights and joy in them do meet Which tend at once to Ravish Ear and Sight And to a Kiss all heavenly Souls invite The image of his Father 's in his face His inward parts exce he 's full of Grace If heaven and earth can make a rare complexion Without a spot or the least imperfection Here here it is it in this Prince doth shine He 's altogether lovely all Divine If you his beauty saw his Riches weigh 'T will charm your eyes your best affections sway And in dark minds spring an eternal day He 's fairer than all others Beauty such As none can be enamor'd on too much This Object choose yield him a holy Kiss That thou at last mayst sing Raptur'd in Bliss My Well beloved's mine and I am His. Secondly Christ is glorious in respect of his Offices as Mediator See Mediator also King Priest and Prophet Thirdly As the gospel is glorious upon the Consideration of the Revelation or Discovery which is made therein of Jesus Christ in respect of the excellency of his Person and Perfections so likewise 't is glorious as it reveals or makes known his glorious love to the Children of Men. Christs Love held forth in the gospel is glorious Love 1. From the earliness of it he loved us from Everlasting We love him because he first loved us he loved us when we had none to him nay when we were his Enemies and hated him 2. Christs Love is a glorious Love upon the account of the freeness of it there was no constraint laid upon him to fix his eye upon fallen man the Soul is Christs own free and voluntary Choice and he doth not grutch us his Love he doth not think he is too High too Rich too Honourable or too good for poor sinners 3. Christs Love held forth in the gospel is a glorious Love in that it is a drawing engaging or attracting Love it is like Elijahs mantle which he cast upon Elisha Christs Love hath a kind of Compulsion in it not by Violence but by sweet Influence 4. Christs Love held forth in the gospel is a glorious Love in that it is an undeserved love an unmerited love VVhere 's the soul that can say it deserves Christs Love some will say O such a person is worthy she deserves and merits your Love but it can't be said so here 5. Christ's Love held forth in the gospel is glorious Love in respect of the strength of it what Solomon speaks of Love Cant. 8.6 is true in respect of Christ his love is stronger than death 1. Consider from whence it brought him 2. Consider whether it brought him 3. Consider how it stript him and disrobed him 4. Consider what he endured and underwent as the Effect of his great Love and Affection 6. Christs Love held forth in the gospel is glorious Love because 't is a matchless Love 't is wonderful 't is so deep no finding of a bottom so long no measuring of it none never loved as Christ loved us he hath loved us and washed us from our sins in his own blood 7. Christs Love is a glorious Love in that 't is a conjugal or an espousal Love Christ loves not as the Master loves his Servant nor only as the Father loves his dear Child but as a Bridegroom his Spouse the choice and delight of his heart or as a man loves his dear VVife 8. Christs love held forth in the gospel is glorious love in that 't is an abiding and eternal love nothing can separate the Soul from Christs love having loved his own that were in the world he loved them unto the end 9. Christs love is glorious love because it is a love of complacency he takes delight in his love and in the soul beloved Christ loves all men with a love of pity but he loveth his Elect with a love of Complacency 10. Christs love held forth in the gospel is glorious love because it draws forth or doth beget glorious love in the Soul to him the love which is in us to him is but the glorious Effects of his love to us It makes us to love him so as to admire him not being able to set his worth and excellency forth Glorious love causeth a longing and languishing till the soul enjoys Christ 't is with the soul as 't was with Ahab touching Naboths Vineyard Christ runs much in the Mind and Thought of such yea and it makes them willing to go through hardships and difficulties for him as Jacob did for Rachel such will abide with Christ in Adversity as Jonathan did with David it carries the Soul to love Christ above all other things Glorious love is attended with fruit Simon son of Jonah lovest thou me more than these feed my sheep If you love me keep my Commandments Such delight in Christs Presence and greatly prize every token of his Divine love and grace and mourn at Christs absence nothing will comfort if Christ be gone Glorious love leads the Soul to visit Christ often and to love them that he loves and and long to look for his appearing Thirdly The gospel is glorious in respect of the glorious subject of it viz. Jesus Christ upon the consideration of the discovery there is made therein of his glorious Riches 1. The gospel shews that Christ is Rich. 2. In what respect he is Rich. 3. That he is gloriously Rich it also Reveals why he is held forth to be so Rich. 1. Riches imply plenty and plenty of good things whether it lie in Money Lands Houses Wares c. He that hath abundance of either having absolute propriety in them is accounted Rich. In Christ are hid all the Treasuries of Wisdom and Knowledge 1. Christ is Rich in Wisdom 2. Christ is Rich in Grace Eph 1.7 3. Christ is Rich in Goodness Rom. 2.4 4. Christ is Rich in Glory Eph. 1.18 Chap. 3.16 How did Christ come by his Riches 1. He was Rich from
notorious in wickedness But alass saith the Soul I have made God mine Enemy his Curse and Judgments are denounced against me I may say with Job God pursues me Job 6 4. And hell is ready to receive me whilst I suffer his terrors I am distracted Psal. 88.15 The storm of Gods wrath is over in Christ where God remits the sin he remits the Punishment Go proclaim these words towards the North and say return and I will not cause mine anger to fall upon you for I am merciful saith the Lord and I will not keep anger for ever He retaineth not his Anger for ever because be delighteth in Mercy But alas I am Ignorant of God and of Christ and know not God and he will come in flaming fire to take vengeance on such 2 Thes. 1.7.8 VVo is me God hath promised to teach thee the knowledge of himself and to guide thee in the way thou shouldest go Good and upright is the Lord therefore will he teach sinners in the way Nay and tho' thou art blind see what a gracious promise he makes Isa 42.16 I will bring the blind by a way that they know not I will lead them in paths they have not known I will make darkness light before them and crooked things strait these things will I do unto them and not forsake them But my heart is dead and obdurate you know not the naughtiness of it O I am a filthy Creature I cannot mourn nor melt under the word of God And they shall loath themselves for the evils they have done and not only for what they have done but also for the baseness of their vile stubborn Rebellious and whorish heart as is minded by the same Prophet and see what a Promise God is pleased to make to those polluted and hard-hearted ones A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and will give you a heart of flesh God has promised to pour out the Spirit of Grace and that he will melt thee under the sence of thy Sin and cause thee to mourn in a right manner for thy sin God will not only break thy stony heart but will also take it away O blessed Promise he will take it away because it is good for nought it is not fit to be wrought upon 't is not soft or plyable there is no mending of it it must be new made new cast like a crackt bell before Gods Image can be formed in it or engraven upon it c. Ay but I have been so vile and wicked that I know not what evil things I could do more against God than what I have done So it is said of Juda and Israel Jer. 3.5 Behold thou hast spoken and done evil things as thou couldest yet mind the promise of God to them Return and I will not cause my anger to fall upon you I am merciful saith the Lord only acknowledge thine Iniquity c. ver 12 13. But I cannot think there is Mercy and Pardon for me it cannot enter into my thoughts Let the wicked forsake his way and the ungodly man his thoughts and turn to the Lord and he will have mercy upon him and to our God and he will abundantly pardon for my thoughts are not your thoughts saith the Lord. For as the heavens are higher than the earth so are my thoughts higher than your thoughts c. But saith another soul I have backslidden from God there is therefore no comfort and Salvation for me I will heal thy backslidings and love thee freely Jer. 3.12 14. Hos. 14.4 But this and the other sin and corruption will be too hard for me I shall one day fall by the hand of Saul saith David so may I say in respect of one base sin that wayâ—â— lays me and doth alwayes beset me Soul thou shalt not finally be overcome though thou fall thou shalt rise again what saith God to thee I will subdue your Iniquities Mal. 7.18 19. sin shall not have dominion over you for ye are not under the law but under grace Rom. 6.14 Psal. 67.3 But Satan will be too many and mighty for me he will break my bones and devour me at one time or other But what says God the Promise runs he shall but bruise thy heel not break thy head he has also promised to bruise Satan under thy feet shortly Rom. 16.20 My Grace is sufficient for thee 2 Cor. 12.9 But I have no power to stand I shall fall when Persecution comes I shall not be able to go through fiery Tryals I will give thee power saith the Lord He giveth power to the faint and to them that have no might Fear not worm Jacob and ye men of Israel I will help thee I will uphold thee c. when thou goest through the fire I will be with thee c. If I follow God and his ways my Friends will leave me nay my Father and Mother will forsake me and how shall that loss be made up VVhen my Father and Mother forsaketh me saith David the Lord will take me up I will never leave thee saith God nor forsake thee But what shall I do for a Father I will be a father unto you and ye shall be my Sons and Daughters saith the Lord Almighty Jer. 3.19 2 Cor. 6.18 But I am weak and not able to speak when I am brought before Rulers for Christs sake Take no care it shall be given to you the same hour But notwithstanding all this I am afraid I shall deny the Faith and depart for ever from God I will put my fear in their hearts that they shall not depart from me my sheep hear my voice and I know them and they follow me and I give them eternal Life and they shall never perish neither shall any pluck them out of my hands But strange evils have befallen me All things shall work together for good I am afraid I shall want bread The young lyons want and suffer hunger but they that fear the Lord shall not lack any good thing He will give Grace and Glory and no good thing will he with-hold from them that walk uprightly But those that live Godly are in danger to be undone to follow Christ is the way to loose all say what you will Godliness is profitable unto all things having the promise of the life that now is and of that which is to come 'T is the only way to grow Rich those that loose any thing for Christs sake shall have a hundrd fold in this Life and in the World to come Life Everlasting But I may lose my life if I keep faithful to the Lord Jesus He that loses his life for my sake shall find it
Such shall have an heavenly Life for an earthly one An Eternal Life for a Transitory one and thus by the help of the Spirit the Promises sweetly tend to answer all doubts and objections that may arise in poor sinners or in the hearts of weak Believers which is the last thing I shall mind as to the glorious excellent nature of Gospel Promises 12. The Gospel is glorious in respect of the Priviledges thereof here I might insist upon Adoption or Sonship free access to the Throne of Grace a dwelling-place in Gods house right to the Ministery and all the gifts thereof whether Paul or Apollos all is yours and right to partake of the Prayers of the Church and many other priviledges that have occasionally been mentioned which here I shall omit 13. The Gospel is glorious in respect of the Salvation wrought about by the Lord Jesus as recorded and revealed therein That Gospel Salvation is glorious Salvation doth appear from what hath been said 1. In respect of God who in his eternal Wisdom first found it out or was the contriver of it 2. In respect of Christ who is more immediately the Author thereof 3. In respect of the price of this Salvation viz. the Bloud of Jesus Christ. 4. In that all the glorious Attributes shine forth in their own glorious splendor and lustre therein They all meet together in sweet harmony righteousness and truth meet together Justice and Mercy do as it were Kiss each other as hath already been hinted the gospel shews that God in magnifying one Attribute doth not eclipse the glory of another 5. In respect of the Publishers of it 1. The Angels 2. The Lord Jesus himself 3. The Apostles 6. In respect of all other Salvations what was that glorious Salvation God wrought for Israel at the Red Sea in comparison of the Salvation of the Gospel by the Lord Jesus Many conclude that Salvation of Israel and other great Salvations spoken of in the old Testament were as Types and Shadows of this 7. In respect of the Confirmation of it by signs and wonders and divers miracles and gifts of the holy Ghost the Dead were raised the Blind saw the Temple rent asunder the Sun darkned the Graves opened the Spirit miraculously given down and all to confirm the Salvation of the Gospel 8. Gospel Salvation is glorious Salvation in respect of the workings and operations of the holy Spirit upon the heart in order to the interesting of the Soul into the grace and blessings thereof as hath been shewed already The holy Trinity are Implyed and concerned in working about and finally accomplishing of this Salvation 9. In respect of the seasonableness of it every thing therein being gloriously fitted and suited as to time and the necessity of poor sinners in due time Christ died for the ungodly See Promises 10. Upon consideration of what we are hereby delivered from viz. Sin Satan the Law Wrath of God Death and everlasting Burning 11. In respect of all those things and blessings we are hereby invested with and hope to receive 12. Gospel Salvation is glorious because 't is a free Salvation not by works of righteousness that we have done but according to his mercy he saved us Tit. 3.5 13. Because it is a full Salvation it supplies the Soul with all things it wants whether Grace Light Power Wisdom Peace or any thing else in order to interest in it or the perfect accomplishment of it 14. Because it is a sweet Soul-satisfying Salvation Every one that sees his interest in it may say with good old Simeon Now let thy servant depart in peace for mine eyes have seen thy Salvation 15. 'T is a certain and sure Salvation 16. It is an Eternal Salvation Israel shall be saved in the Lord with an Everlasting Salvation And being made perfect he became the Author of Eternal Salvation to all them who obey him Heb. 5.9 Inferences 1. This may Inform and fully Convince all considerate Persons what the reason and cause is that the Devil is such an implacable Enemy to the Gospel and uses all means immaginable to prevent it or hinder the light thereof from shining into our hearts If our Gospel be hid it is hid to them that are lost in whom the God of this world hath blinded the minds of them that believe not lest the light of the Glorious Gospel of Christ who is the image of God should shine unto them 2. It also shews us what a great blessing God hath bestowed upon this nation 3. It may be a means to stir up all poor sinners to believe and obey it to prize and esteem it 4. It may teach us to contend earnestly for it and to hold it fast in spight of all opposers whatsoever 5. VVhat Motives might hence be inferred to prevail with all sincere Believers to be earnest with God that they may behold in this glass more of his glory to the end it may by its reflected Rayes change them into the same Image from glory to glory even as by the Spirit of the Lord. That it may shine into their Hearts 1. As they would be as burning and shining Lights to others 2. As they would live in the Joy and Comfort of it themselves 3. As they would approve themselves VVisdoms Children by justifying and standing by and for this glorious Gospel held forth in the word of God in the worst times 6. If the Gospel be so glorious it may put each man upon Examination dost thou perceive and clearly behold the glory which shines forth in it Some it is to be feared never saw the gospel in the glory of it it is as a sealed Book to them they see but the outsides of the book they are not able to discern the lustre and glory which is contained in it the God of this world hath blinded the minds saith the Apostle of them that believe not lest the light of the glorious gospel of Christ who is the Image of God should shine unto them Some men commend the gospel only because it contains so many righteous and good Laws and holy Rules of Justice and Morality teaching men to live soberly and to do as they would be done unto but see but little more in it which shews these men have but little of the Mystery and Glory of the Gospel opened to them for tho' it be granted that it is one part of the excellency of it yet it is not the chief as appears by what hath been said Again There are others who seemingly are much affected with the Gospel that Book of Books and yet cry up and magnifie the Light within above it as if that was a more perfect Rule than the holy Gospel and VVord of God which shews how little of the Gospel glory appears to them In the last Place if the Gospel be so glorious O pray whosoever thou art that God would be pleased to open thine eyes that thou mayst see it
unto Christ and spiritual Intimacy and Communion with him O when wilt thou come unto me 'T is the Voice of my Beloved that knocketh With my Soul have I desired thee in the Night IV. The Spouse desires such Favour and Manifestations of Christ's Love and Grace that she may never forget his Love We will remember his Love more than Wine V. The Spouse desires as doth every gracious Soul that Christ would lay himself under such Obligations of Love and Friendship to her that he may never forget her The Death of Christ is the greatest Expression of his Affection to his Elect. Let him seal up his Love to us by the Kisses of his Mouth viz. by his gracious Promises and we are sure enough VI. The Spouse desires the greatest Confirmation of Christ's Love and gratious Affection to her to have clear Evidence of her Union with him and eternal Life VII Manifestations of Christ's Love do belong properly to the Church and covenanted People of God Hence the Spouse presumes to speak thus unto her Beloved Let him kiss me with the Kisses of his Mouth I have the Liberty and Privilege to request it of him VIII Manifestations of Christ's Love are greatly prized by gracious Persons after there hath been a seeming Strangeness or Breach in their Apprehension between them knowing they were wholly in the fault and the only Cause of the Breach IX The Love-Tokens or Expressions of Christ's blessed Favour to the Spouse make the Daughters of Jerusalem to long after Christ's Love and Favour as well as she Whither is thy Beloved gone O thou fairest among Women that we may seek him with thee This was after she had declared His Mouth is most sweet he is altogether lovely X. How sweet and exceeding comfortable are the Kisses of Christ's Mouth or Evidences of his Love after a long time of spiritual Desertion XI Manifestations of Christ's and the Father's Love are glorious Tokens or Acts of Acceptance of poor Sinners who having been very vile and rebellious return home at last to their Father's House and embrace a precious Saviour XII The Kisses of Christ's Mouth who is the only King and blessed Potentate of Heaven and Earth are an infinite Honour can a poor Creature be more eminently dignified Let him kiss me with the Kisses of his Mouth BY Mouth Annotators generally understand is meant his holy Word or his own lovely and gracious Doctrine that is Let me have expressions or give evidence of thy Love to me from thy Word Kiss me with the Kisses of thy Mouth by a Metonymy of the Cause viz. Cum causa organica sive sermonis formandi instrumentum pro ipso sermone sive loquelâ ponitur That is when the Organical Cause or the Instrument that forms Speech is put for the Speech it self as the Mouth is put for Testimony Deut. 17.6 15.19 Mat. 18.16 which is expounded John 8.17 It is also written in your Law that the Testimony of two Men is true The Mouth is also put for a Command or Appointment as Gen. 45.21 where the Mouth of Pharaoh so 't is in the Hebrew signifies the Command of Pharaoh So the Mouth of the Lord is put for his Command Word and Appointment Exod. 17.1 Numb 3.16 39. 20.24 27.14 Deut. 1.26 43. 34.5 Where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta Os Domini at the Mouth of the Lord with us translated Word is by the Targum attributed to Jonath Vziel rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad osculum Verbi Domini To the Kiss of the Word of the Lord. Lying Lips do not become a Prince that is lying Words Now the Reason why the Church desires Kisses of Christ's Mouth may be as followeth METAPHOR KIsses of the Mouth are Expressions of high Favour much more than to kiss the Hand II. Kisses of the Mouth have Virtue in them they tend to encrease Love in the Object or beget more ardent Affection III. Kisses of the Mouth are plain and visible Evidences of cordial Affections and many times put a Person out of doubt about the Reality of the Giver's Love IV. The Mouth is the Instrument or Medium to convey the inward Conceptions of the Heart and Mind whether it respects Thoughts or Actions to the Knowledg and Understanding of others Parallel CHrist in a high manner expresses his Favour and exceeding great Affection unto his People in his Word I lay down my Life for my Sheep Greater Love than this hath no Man II. Evidences of Christ's Love from his Word and gracious Promises are full of Life and Virtue they wonderfully draw out the Soul in Love and Longings after Christ. How did that sweet Word or Kiss of Christ to Mary endear her to the Lord Jesus Woman thy Sins are forgiven thee III. Evidences or Manifestations of Christ's Love to a believing Soul are clear Demonstrations of Christ's real Affection When a Promise is set home and imprinted upon the Soul or Spirit of a doubting Christian it causes all his Fears to flie away Remember thy Word unto thy Servant upon which thou hast caused me to hope IV. The Word of Christ is the Way or glorious Medium he makes use of to convey or make known those gracious high and eternal Conceptions of his Heart and Mind to his Elect also hereby he opens and explains to us the End of his Coming into the World and his Design in dying and in all things he did which otherwise would have been hard to us to have found out METAPHOR OThers many times kiss them they do not love out of Complement II. Others give sometimes a flattering and dissembling Kiss like that of Absalom's kissing the People thinking thereby to steal away their Hearts from David his Father III. Others salute Persons oftentimes with an unchast and wanton Kiss IV. Others kiss when they design to murther Thus Joab kissed Abner and slew him Judas our Saviour and thereby betrayed him Disparity CHrist never vouchsafes any the Kisses of his Mouth but to those that he dearly loves II. Christ always when he vouchsafes his gracious Favour to any Soul doth it in all Simplicity and Integrity of Heart in his Heart is no Guile or Deceit III. All Christ's Kisses are holy chast heavenly harmless and innocent IV. Christ's design is to save those whom he kisses He came to seek and to save that which was lost I come that ye might have Life Inferences FRom hence we may perceive what a vast difference there is betwixt the Godly and the Wicked The one have their Hearts set upon heavenly Objects the other on carnal the Desires of the one are holy heavenly and spiritual the Desires of the other are fleshly earthly and sensual II. If the Kisses of a Saviour or Evidences of his Love are so sweet methinks this should stir up all to desire Kisses of Christ's Mouth III. It may be some Souls are ready to enquire How may I come to
it takes many Souls yet 't is not fully known of what sort they be until the Time comes that Christ draws the Net up IX The Gospel and Church of God having taken many Sinners or all being brought in that are to be taken by this spiritual Net Christ will as it were at the last Day draw it to Shore and then he will sever the Good from the Bad the Sheep from the Goats the sincere Ones from Hypocrites and the one shall be saved atd the other thrown away viz. be damned Again the Kingdom of Heaven is like unto a Net that is cast into the Sea that taketh of all sorts which when it is full Men draw it to Land and gather the Good into Vessels and cast the Bad away So shall it be at the End of the World The Angels shall go forth and separate the Bad from the Good and shall cast them into the Furnace of Fire there shall be wailing and gnashing of Teeth Parable A Fisherman has one Net prepared to take small Fishes and another to take great Oone II. A Net many times proves defective and comes to be broken and by that means the Fisherman loses hir Draught of Fishes III. A Net takes Fishes out of their own natural Element to their great hurt the Fisher's design in taking them being to kill and destroy them Disparity THe Gospel or Word of God is but one and the same Net which takes the great and small Metaphorical Fishes II. There is no Defect in the Word the Gospel-Net is never faulty nor is it from thence so few Sinners or spiritual Fishes are taken but rather from themselves and Satan who endeavours to obstruct as much as in him lies their being taken thereby III. The Gospel-Net takes Sinners out of their natural State viz. Ways of Sin and Wickedness for their great Good and Advantage it being the Design of God and his Servants the Ministers of his Word to save their Souls alive thereby Inferences THis Parable informs us how useful the Gospel and the Ministry thereof is to take and gather in Souls to Jesus Christ. 2. Moreover That all who seem to be wrought upon by the VVord are not sincere Converts a Net takes bad Fishes as well as good 3. It also shews us what will become of the false Professors at the last Day The bad Fishes shall be cast away the rotten and unsound Professor as well as the openly profane Person that never made any Profession shall be both cast into a Furnace of Fire there shall be wailing and gnashing of Teeth The Word of God compared to Gold Psal. 19.10 More to be desired are they than Gold yea than much fine Gold Psal. 119.72 The Law of thy Mouth is better to me than Thousands of Gold and Silver THo these Scriptures do not directly compare the Word of God to Gold but rather set out the great Excellency of it above Gold and shew the great disproportion there is between Gold and it yet we shall as some Divines have done run a Parallel between Gold and the Word and then in our usual Method shew the Disparities Simile GOld is a precious sort of Metal and is esteemed the chiefest of all Minerals See Pliny II. Gold contains much in little a small quantity of Gold is worth much Brass c. III. Gold is a weighty and a firm sort of Metal IV. Gold hath much Beauty and Splendor in it the Colour shines and is glorious V. Gold is made use of to deck and adorn with The Father of the Prodigal called for a Ring to put upon his Finger Nay more than this the Crowns of Kings and Princes are usually made of Gold VI. Gold is used to make Vessels We read that God appointed under the Law many Vessels to be made of pure Gold divers such were in Solomon's Temple all which were figurative VII Gold is durable It abides the Fire it will not lose or waste by being put into the Furnace as other Metals will VIII Gold enriches him that finds much of it It is esteemed as a precious and principal Treasure and as such both in former and latter Times hath it been hid and laid up Then shalt thou heap up Gold as the Dust c. Tyrus heaped up Silver as the Dust and fine Gold as the Mire of the Street IX Men take much Pains to get Gold they dig through Hills and Mountains for it and endure much Labour and Pain before they can obtain it X. Gold is a sort of Metal that is often tried to see if it be what it is taken to be whether it be so good pure c. XI Men that get much Gold are oftentimes set upon by Thieves and are in great danger of being robbed and from hence take care to secure it and themselves as well as they can XII Gold is known to be a rich and Sovereign Cordial and excellent good to cure several Diseases of the Body particularly the Kings-Evil Parallel THe Word of God is very precious and so esteemed by all true Christians Thy Word is very pure therefore thy Servant loveth it I esteem the Words of thy Mouth above my necessary Food II. The Word contains much in little Fear God O how much is contained in that God manifest in the Flesh Christ the Image of the invisible God It pleased the Father that in him should all Fulness dwell Very much is contained in one of these short Sentences III. The Word of God is ponderous and very weighty The Words of Men oft-times are airy and empty and when weighed in the Ballance as light as Vanity and not to be regarded but what God speaks is firm And such as find it not heavy and weighty now so as to let it sink into their Hearts shall find it will one day sink them down to Hell The Words that I speak shall judg you at the last Day IV. So is the Word of God The Gospel is said to be glorious 't is indeed transcendently excellent its Glory shines forth and may be demonstrated many ways See Metaphor Light V. The Word of God most gloriously decks and adorns every true Christian that hath store of it in his Heart in whom it dwells richly The Church is said to be cloathed with wrought Gold the Word of God and the Graces thereof are doubtless intended thereby The Gospel is the Saints Crown and Royal Diadem should God suffer it to be taken away they may cry out with Israel of old The Crown is fallen from our Head wo to us that we have sinned The Law of God is said to be an Ornament unto the Head and Chains about the Neck called Cant. 1.10 Chains of Gold VI. The Word of God is made use of by Jesus Christ to make many Golden Vessels Golden Saints Golden Churches called by the Spirit Golden Candlesticks No People in the World are so glorious precious and amiable as
God's People VII The Word of God is durable All the Endeavours of wicked Men from time to time have been to destroy the Word it hath been in many Fires as I may say and yet it remains and abides the same Heaven and Earth shall pass away but my Word shall not pass away All Flesh is Grass and all the Glory of Man as the Flower of the Field The Grass withereth and the Flower thereof fadeth away But the Word of the Lord endureth for ever and this is the Word which by the Gospel is preached to you VIII The Word of God is of a Soul-enriching Nature it enriches the Mind with the Wisdom and glorious Knowledg of Jesus Christ and blessed Experience of his rich Love and Grace Let the Word of God dwell in you richly in all Wisdom No Treasure is like to the Treasure of God's Word We have this Treasure in earthen Vessels See Metaphor Treasure David hid it and Mary as a precious Treasure laid it up in her Heart IX So those that would be enriched with the Word of God have much of it in their Heads and Hearts must take Pains they must dig in these Golden Mines as it were for it Search the Scriptures saith Christ. It is a Word taken from Miners such as seek for Gold they must do it carefully vigorously and resolvedly If they would find the Power Virtue and Excellency of the Word so as to make it their own they must seek for it as for hidden Treasure X. The Word of God is called a tried Word it has been tried by many thousand Christians and found to be what it is taken to be viz. pure Gold sacred Truth yea and sweeter than the Honey or the Honey-Comb It never failed them that trusted to it As for God his Way is perfect The Words of the Lord are pure Words as Silver is tried in a Furnace of Earth purified seven times XI Those People or particular Souls that do possess and enjoy much of the glorious Word of God are in danger of being set upon by spiritual Thieves and Robbers Satan and many other his Emissaries will be sure to assault such What experience hath England had of this for many Years but more especially of late How is it beset by bold impudent and bloody Romish Thieves What is the reason Why England is rich it hath got much Gold in it much of the Word of God Here are a rich People many rich Churches rich Souls and therefore this grand Thief hath consulted with many of his Company to set upon us and rob us of all our Treasure And hence it is we take or ought to take such Care to secure the Word of God and our selves from being undone by losing it XII So the Word of God is by all true Christians known and by common Experience found to be a most Sovereign Cordial for the Soul to revive and comfort a desponding and drooping Spirit excellent good to cure inward Distempers METAPHOR GOld and earthly Treasures are by the permission of God at the Will and Command of Men. Daniel tells us that the vile Person shall have Power over the Treasures of Gold and Silver c. They may take away and dispossess us of the best of earthly things II. Gold may canker and corrupt Your Gold and Silver is canker'd and the Rust of them shall be a Witness against you III. Tho Gold will do many things for the Body yet it cannot profit the Soul it will beautify and enrich the outward Man but it cannot beautify purge or enrich the inward Man IV. Gold and Silver will not satisfy or fill the craving Desires of Man Neither is his Eye satisfied with Riches He that loveth Silver shall not be satisfied therewith Disparity THe Word of God received into the Heart viz. into the Affection and Understanding c. no Man can take it from us it is not in their Power to rob and dispossess us of this sacred Gold They may take away our Bibles out of our hands but cannot take the Word of God out of our Hearts as it is engraven upon the fleshly Tables thereof II. The Word of God is incorruptible so pure that it can never canker neither lose any of its excellent Glory Beauty and Virtue it admits not of any Rust or Pollution Being born again not of corruptible Seed but of incorruptible by the Word of God which liveth and abideth for ever III. The Word of God enriches beautifies and purges the Soul Now are you clean through the Word that I have spoken unto you He is spiritually the richest Man that hath most of the Word of God abiding in him who hath store of precious Promises laid up against a Time of Need. IV. The Word of God received in Truth is of a Soul-satisfying Nature The Fear of the Lord tendeth to Life and he that hath it shall abide satisfied c. This is that Water of Life that whosoever drinketh thereof shall thirst no more have no more an inordinate and unsatiable desire after worldly things See Water Inferences 1. FRom hence you may see who are the richest Men in the VVorld 2. It reproves them that desire Gold above the VVord and that labour for it above the Blessings of the Word and grieve more for the Loss of it and of other earthly Treasure than for the Loss of the Word and other spiritual good things 3. It may also stir up all to hold fast the Word and every part and parcel of it Let the Saints of God in England consider of the Worth of the Word and that it is more precious than Gold How will Men expose themselves before they will be robbed of Thousands of Gold and Silver 4. Esteem of the Precepts and Promises and of every Jot and Tittle of God's Word above Gold Be not careless of it nor throw it by but lay it up as carefully as you lay up Gold hide it in your Hearts The Word of God called Milk 1 Pet. 2.2 As new-born Babes desire the sincere Milk of the Word that they may grow thereby Heb. 5.13 For every one that useth Milk is unskilful in the Word of Righteousness for he is a Babe BY Milk here we must understand the Doctrine of the Gospel which is easily taught unto the Capacities of such as are Children in Understanding METAPHOR MIlk is good to nourish the Body and Physicians tell us Where it is well digested it maketh good Blood II. Milk is proper Food for Children and new-born Babes it nourisheth them exceedingly they grow and thrive thereby tho they have nothing else to feed upon III. New-born Babes greatly desire and long after the Milk of the Breast IV. Milk is a Restorative excellent good in Consumptions or for them that be lean V. Milk was one of those choice Blessings that Canaan did abound withal 'T is called a Land flowing with Milk and Honey as much as
to say 't is a Land of rare and choice good things Parallel THe Word of God is good Food for the Soul Man liveth not by Bread alone but by every Word that proceedeth out of the Mouth of God Where the Word of God is received and well digested in the Understanding it tends to make a sound Christian. II. The Word of God is proper Food for those that are born again by the Spirit or are truly regenerated Such like new-born Babes grow and thrive by feeding spiritually upon the VVord Precepts and Promises of God and many have lived upon it and have been satisfied thereby when they have had nothing else to feed upon III. So upright and faithful Christians greatly thirst after and desire the VVord of God As new-born Babes desire the sincere Milk of the Word IV. The spiritual Milk of the VVord is an excellent Restorative for a consumptive wasted and decayed Christian They that wait upon the Lord shall renew their Strength V. The holy VVord of God is one of the choicest Blessings God hath bestowed upon his Church and People Those that would see the Excellency of the VVord and Gospel of Christ may read the Metaphor Light Application YOu may know by this whether you are born again or no. Do you cry for and greatly desire after the pure VVord of God the sincere Milk of the VVord without humane Mixtures and Ceremonies The VVord of God feeds best when 't is without any Composition of human Invention The Word of God compared to Strong-Meat Heb. 5.14 But strong Meat belongeth to them that are of Age c. AS the Word of God is called Milk so it is also called Strong Meat By strong Meat is meant the more profound perfect and mysterious Doctrine of the Gospel which is to feed strong Christians METAPHOR STrong Meat is not meet or convenient Food for Babes if they could eat it yet they want strength to digest it II. If Children after they are grown up and arrived to Years of Maturity refuse strong Meat and cannot feed upon any thing but Milk there may be cause to fear they are some way defective or diseased III. Strong Meat yieldeth strong and perfect Nourishment such as can feed upon and well digest it are more able and capable for Business than those that only feed or live upon Milk Parallel THere is something contained in the Word of God that young Christians who are like new-born Babes cannot receive it so as to understand it it is not proper for them The Milk of the Word such things as are easily taken in is for them strong Meat belongs to strong Christians Men of Experience II. So if Christians who have been a great while converted and in the Profession of the Gospel and yet cannot take in nor feed upon any thing but the Milk of the Word strong Meat being offensive to them it argues some great defect in their Understanding or that they are spiritually distempered III. So those Christians that can feed upon the strong Meat of the Word who in their Understandings can in some measure relish and digest the Mysteries of the Gospel or those deep things of God get most spiritual Strength and are more fit for Business than the Weak who only live upon Milk The Word of God compared to Honey Psal. 19.10 Sweeter than Honey and the Honey-Comb to my Taste Psal. 119.130 How sweet are thy Words unto my Taste yea sweeter than Honey unto my Mouth Rev. 10.9 But it shall be in thy Mouth as sweet as Honey SWeeter than Honey or the Honey-Comb not only the most fine and delicate Honey but all things which be delightful and pleasant to the Taste by a Synechdoche Because nothing is generally so precious and pleasant as Gold and Honey thence Comparisons are taken from these rather than other things to express the very great Worth and Sweetness of God's Word Wilson Simile HOney is exceeding sweet to the Taste What is sweeter than Honey II. Honey if it be added or put into other things that are bitter it will take away in a great measure the bitterness thereof and so cause a Man to receive it down with less difficulty III. But notwithstanding Honey is so sweet and pleasant yet there are some Men that do not care for it The full Soul loatheth the Honey-Comb IV. Naturalists affirm that Honey is good to dissolve and dissipate Tumors and Swellings and to mollify Hardness and that it is of an healing nature and serveth for an infinite number of Uses V. Honey is also of a purging Quality Parallel SO the Word of God is very sweet and pleasant to the Taste of gracious Souls What is more desirable to a sincere Believer than the sacred Precepts and Promises of the Gospel II. So if the Soul be under Affliction Temptation Persecution for Christ's sake which are bitter things in themselves yet if God be pleased to add or put into this Bitter but some of the sweet Promises of the Word how wonderfully is the Bitterness abated and with what ease can a Christian bear up under them III. Tho the Word of God is so precious and desirable yet there are many wicked and ungodly Ones that cannot endure it A vile Papist in the Massacre of Ireland took up a Bible and cursed it saying That had done all the Mischief Sinners are so glutted with the filthy Trash of this World that they loath this sacred Honey-Comb IV. The Word of God is of most Sovereign Virtue to dissolve and dissipate all spiritual Tumors of the Soul and to mollify and break in pieces the Hardness of the Heart How did it mollify the Hearts of the three thousand Peter preached unto See Hammer V. The Word and Spirit of God when they operate together in the Soul are the best spiritual Purgation in the World Now are ye clean through the Word that I have spoken unto you Simile THere are several hurtful Qualities in Honey which may be prevented by taking the Advice of the Learned Physician II. There is much Dross in Honey Disparity THere are no hurtful Qualities in the Word of God that needs no humane Skill to correct or clarify it II. There is none in the Word of God Thy Word is very pure therefore thy Servant loveth it Inferences HEnce let us learn with the industrious Bee to gather some Honey out of every Flower of God's Word How doth that little Creature labour in the Summer to store her self with Food against Winter Let every Christian learn of them but more especially the Ministers of God's Word that their Lips may drop like the Honey-Comb And let us examine whether we ever as yet experienced the VVord sweet as Honey to our Taste The Word compared to Fire Jer. 20.9 His Word was in mine Heart as a burning Fire c. And Chap. 23.29 Is not my Word like as Fire 1 Thes. 5.19 Quench not the Spirit The Holy-Spirit and
Word of God is and may be fitly compared to Fire METAPHOR FIre is of an illuminating or inlightning Quality II. Fire is of a warming and heating Quality there is not only Illumination but Calefaction III. Fire will burn any combustable matter it can seize upon separating Metal from Rust and Dross it discovers whether Metals be of a currant or counterfeit and base allay Whatever Fire seizes effectually upon it converts it into a Flame IV. Fire is of an ascending Quality greedily mounting to its proper Seat and will not rest till it incorporates with its own Elements Earth and Water incline to their own Centers though sometimes artificially made to ascend V. Fire is of a melting and softning Quality Iron and other Metals are made pliable by it and fit to receive any Figure whatsoever as Wax keeps the Impression of the Seal VI. Fire hath a vivifying inlivening and quickning Quality it refreshes and restores that Heat and Warmth which the prevailing Cold deprives us of VII Fire is of a comforting and consolating Quality or Nature VIII Fire is of a penetrating or piercing Nature there is no pore or secret Passage of the Body thrown into it but it pierces it IX Fire is of an assimilating Quality that is it changes all Materials into its own Nature or sets them on fire X. Fire is a very profitable Element there is a necessity of it many Trades cannot be followed without it nor can Men and Women live without it XI Fire is oft-times quenched and in a great measure put out to the damage of those for whom it was kindled Parallel THe Word and Spirit is Light The Commandment is a Lamp and the Law is Light inlightning the Eyes Psal. 19.8 The Entrance of it gives Light Psal. 119.130 By it the Eyes of our Vnderstanding are inlightned By which we know the Riches of his Glory See Metaphor Light II. The Word and Spirit of God give Heat and Warmth to the benum'd Soul of a poor Sinner they give Zeal and Fervency that is Heat of Spirit to serve the Lord. III. The Word and Spirit of God burns and consumes all that 's fit Fuel for it when throughly kindled upon the Souls and Consciences of Men it destroys the Hay Stubble Wood Chaff c. of Sin and Corruption and leaves no Metals in the Building unconsum'd save what is built upon the Foundation Jesus Christ who like Gold Silver and precious Stones will endure the Fire it also causes the Soul to burn in Love to Christ to be lifted up with transported Ardency of Affection after him and desiring to be united to him also All Men are to be tried whether with respect to Doctrines or Practices by God's Word and what disagrees with this Standard or will not bear touch with this Touch-stone is to be rejected as counterfeit and of no value IV. The word of God when it hath by the Spirit kindled the Soul of a Sinner it immediately causes his Affections and Desires to ascend and mount up to Heaven as to its Center and only Place of Satisfaction leaving as the Fire only leaves Ashes his dreggy and impure Part behind the Soul seems to be then on the Wing wholly for Heaven too pure and â—â—enned for Communion with corrupt things They shall dwell on high c. Isa. 33.16 V. The Word by the Spirit softens the hard and stony Heart and makes it a Heart of Flesh disposes the Soul and makes him fit to receive or take the Seal or heavenly Impression and Image of God See Zeal VI. The Word and Spirit quickens the Soul of a Sinner nay raises to Liâ—â—e those who have been in a spiritual Sence dead in Sins and Trespasses 'T is the Spirit that quickenns the Flesh profits nothing The Law kills but the Spirits gives Life VII The Spirit of God called the Comforter administers the greatest nay the only Consolation to the Soul of Believers O what Comforts have some poor deject Christians received from the gracious Promises of God's Word VIII The Word and Spirit of God searches all the Faculties and Powers of the Soul it penetrates not only the Head but the Heart Judgment Affections Conscience Will c. It leaves no Corner unvisited nor secret Place undiscern'd IX The Word and Spirit of God makes the Soul spiritual transforms the carnal Mind and makes it partaker of its own divine Nature it sets it in a flame of Love and spiritual Zeal for Christ and his blessed Truth X. The Word and Spirit of God is of such absolute necessity that Saints cannot live one Moment without it Hence the Spirit of Christ is called The Spirit of Life Moreover the Word of God was esteemed by Job above his necessary Food and by David above thousands of Gold and Silver Man lives not by Bread alone but by every Word that proceedeth out of the Mouth of God Mat. 4.4 A Christian can perform no Duty aright acceptable to God without the Divine Help and Influences of the Spirit of God XI So is the Divine Fire many times quenched and put out in a great measure to the hurt and damage of Christians Quench not the Spirit 1 Thes. 5.19 METAPHOR FIre is an external Element and only useful for the Profit and Comfort of the outward Man II. Fire is a bad Master when it has got to a head and violently breaks out it doth much Mischief and destroys wonderfully Disparity THe Spirit of God and his Word are divine sacred and heavenly profitable to the Soul of Man II. The Word and Spirit of God never hurts or injures those that it gets the Mastery and Victory over if it destroys 't is only Sin and such things that would ruine and spoil the Soul happy are those in whom the Word of God and his Spirit doth raign and predominate Inferences IF this be so take heed you do not quench the Word or Spirit of God which you may be said to do 1. By a bating of the Spirit 's Heat in its Operations or by diminishing or lessening the Graces and good Motions thereof when the Spirit loses the vigor of his Operations as when Zeal decays Convictions wear off and Affections die this is like slacking the Heat and lessening the Burning of the Fire 2. When Men do not only diminish and lessen the Burnings and Operations of the Spirit in the Graces Influences and Motions thereof but yield to Sin and the Devil so far as to put the Fire quite out The common Motions and Operations of the Spirit may be quite extinguished Give us of your Oil for our Lamps are gone out We read of some twice dead pluck'd up by the Roots Quest. Which way may the Spirit and the Word of God be quenched Answ. 1. By witholding of Fuel Where no Wood is the Fire goes out We feed that Fire which we would not have extinguished we labour to add fit matter to it that we may
Souls of the Elect in order to healing and it wounds the Reprobate in order to damning to such it may be called a killing Letter To one we are the Savour of Life unto Life to the other the Savour of Death unto Death VI. The VVord of God hath cut off many a Member of the old Man it will cut off a Right-hand lust of Profit or a Right-eye lust of Pleasure VII So some VVounds that many Sinners receive are such that there is no cure for them viz. such who have sinned the unpardonable Sin There is a Sin unto death VIII He that bears the VVord of the Spirit shews he is a Man that hath great Authority for what he says and that he is a Person for Right and Justice it is that which decides all doubtful Cases c. IX So the VVord of God the Sword of the Spirit is a glorious and victorious VVeapon which will appear If we consider how many it hath struck down dead and sentenced unto eternal Death how many strong Enemies have been slain and subdued by it strong Lusts strong Devils strong and vile Hereticks it is a victorious Sword It is called the Sword of the Spirit 1. Because it is a spiritual Weapon but that is not all 2. Because the Spirit is the Author of it a Weapon it is saith Gurnal which his Hand alone formed and fashioned it came not out of any Creatures Forge Holy Men of God spake as they were moved by the Holy Ghost 3. The Holy Spirit is the only true Interpreter of the Word whence we have that known Passage of Bernard Quo Spiritu factae sunt Scripturae eo Spiritu legi desiderant ipso etiam intelligendae The Scriptures must be read and can be understood by no Spirit but that a lone by whom they were made 4. Because the Spirit only can give the Word its Efficacy and Power in the Soul it is the Office of the Spirit Sigillare animum rerum creditarum Except he lays his weight on the Truths we read and hear to apply them close and as it were cut their very Image in our Minds and Hearts they have no more Impression than a Seal sets upon a Stone or Rock The Spirit will do nothing for Believers without the Word and they can do nothing to purpose without him the Word is the Sword and the Holy Spirit of Christ the Arm that weilds it So that 5. The like use that a Sword is of to a Souldier in War the same is the Word to the Spirit in order to the cutting down and spoiling all his and others Enemies Inferences THis may teach Believers what excellent use the Word is of in all their spiritual Wars with the Devil Sin and all other mortal Enemies of their Souls 2. It may inform us what the great Design of Satan is in seeking so many manner of ways to take away the Word of God from us or in making of it of little or no use to us 3. This justly reprehends the cursed Papists and Church of Rome in respect of their Cruelty to the Souls of Men in disarming them of their Weapons a People disarmed are soon overcome and made a Prey to their Enemies how can we defend our selves when our Sword is taken out of our hands They have some Fig-leaves saith one to hide their shameful Practice they endeavour to perswade Men they do them a Kindness thereby lest they should cut their Fingers with it c. How doth the Apostle condemn speaking in the Church in an unknow Tongue All Men are exhorted to read the Scriptures search the Scriptures but the Pope makes it no less than Death if not Damnation for the Laity to have them in their own Language to read or search fearing lest it should spoil his Trade 4. It reproves them for casting such Contempt upon the Scriptures as if they were insufficient to direct us in the way of Salvation What horrid Blasphemy and Reproach is this saith the same Author to the great God to send his People into the Field and put such a wooden Sword into their hands as is not sufficient to defend themselves or vanquish their Enemies And how much contrary is it to that of the Apostle Timothy who saith It is able to make us wise unto Salvation through Faith in Christ Jesus perfect throughly furnished to all good Works 5. Let us bless God and be truly thankful we have this Weapon left us yet this is in our hands and that all the World may know it hath done great things in our Hearts Let every true Christian and true English-man resolve to dy upon the Spot rather than lose the Word or suffer their Sword to be taken from them 6. Let it also caution all Christians to take heed how they ingage their Enemy without their Sword 7. Labour also to know the right use of it and how and when to offend your Enemy hereby Satan is a cunning Warrier sometimes when thou art tempted to sin may be he will tell thee it is a little one what 's a merry Jest to sport and game to drink and carrouze a little when thou art thus beset draw thy Sword Make no Provision for the Flesh If ye live after the Flesh ye shall dye Put off the former Conversation without Holiness no Man shall see God How shall I do this thing and sin against God 8. Again on the other hand may be he will aggravate thy Sin to drive thee into despair and tell thee by his evil suggestions that there is no Mercy for thee then draw thy Sword again But he that confesseth and forsaketh his Sin shall find Mercy I desire not the Death of him that dyeth All manner of Sin and Blasphemy against the Father and the Son shall be forgiven unto Men c. Such were some of you c. 9. Yield up all your Sins tho never so pleasant and profitable to the Edg of the Sword 10. Prize and highly value the Holy Scriptures the Word of God and say as David once did when he wanted a Sword and it was told him there was none but the Sword of Goliah none like that Satan will it is feared e're long make a diligent search for Arms do as David did hide thy Sword Thy Word have I hid in my Heart that I might not sin against thee Get many Promises ready against thou art beset and shall have need of them The Word of God compared to Leaven Mat. 13.33 Again the Kingdom of Heaven is like unto Leaven which a Woman took and hid in three measures of Meal till the whole was leavened SOme understand by Leaven in this place the VVord of God others Grace the one concludes it is the VVord of Grace the other the Grace of the VVord a third sort understand the Church of God is intended by it The VVord and Grace of God may be compared to Leaven in three or four Considerations Parable
LEaven is of a diffusive Quality it infuses it self into every part till the whole Lump is leavened II. Leaven is of an assimilating Quality it turns the Meal in which it is hid into its own Nature III. The Woman took the Leaven and hid it in the Meal Leaven must be hid that so it may leaven the Meal the better IV. Leaven secretly and invisibly worketh and altereth the Meal and maketh a Change therein turning of it into Dough. V. Leaven doth not change the whole three measures of Meal all at once but it accomplishes its Work by degrees VI. A little Leaven will leaven the whole Lump 1 Cor. 5.6 Gal. 5.9 Parallel THe Word and Grace of God is of a diffusive nature it will where it is received in a spiritual sence leavens every Faculty of the Soul until the whole Man Body and Spirit is leavened therewith By three measures of Meal some understand the Body Soul and Spirit to be meant II. The Word of God where it is in Truth received such is the assimilating Nature thereof doth convert by its powerful Operation the whole Soul into its own Likeness it changes the evil Quailties thereof and works divine and spiritual Qualities in the room of them making a glorious and visible change in the Heart and Life III. The Word of God must be received into the Heart it must be hid as it were there like Seed that is covered in the Earth that so it may have its blessed Effect in order to leaven the Soul in a spiritual Sence the better Thy Word have I hid in my Heart IV. So the Workings and Operations of God's Word are secret and invisible our Saviour alludes to this when he compares the Work of the Spirit in Regeneration to the Wind as is well observed the Word and Spirit work secretly their Operations are invisible to the outward Eye V. So the Word and Grace of God works not that blessed Change in the Soul all at one instant but Grace is carried on in Believers by degrees I deny not but at the first Infusion of Grace or Act of Faith a Man is really and actually justified yet the Work of Conversion and Holiness is gradually carried on and may be a great while before it is perfected VI. So a small Quantity or but a dram of true Grace will spiritually leaven and change the whole Man hence Grace in the beginning is compared to a Grain of Mustard-Seed Parable LEaven is taken in the Scripture in an evil sence for Hypocrisy evil Doctrine Malice and Wickedness from that sowre Quality that is in it Disparity THe Word of God hath no unpleasant or sowring Quality in it but contrariwise it is the only means through the Spirit to purge out that old Leaven whether it be evil Doctrine Hypocrisy Malice or Wickedness that sowreth and corrupteth the whole Man 2. This may further inform us touching the nature of the Word and Grace of God And from hence we may be able to make some Judgment whether Conversion be truly wrought in our Souls or whether the Kingdom of God where Christ spiritually rules which is Righteousness and Peace and Joy in the Holy Spirit be in Truth begun in us or no The Word of God compared to Glass 2 Cor. 3.18 Beholding as in a Glass the Glory of the Lord and like unto a Man beholding his natural Face in a Glass BERNARD understands by Glass here to be meant the Gospel with divers others and we see no cause to question this Exposition Simile A Glass is a Medium that represents Persons and things unto the sight of our external Eyes II. Some Glasses shew us such things that we cannot see nor discern without them as common Experience shews which are called Perspective-Glasses III. A Glass seems to bring such things near to us that are at a great distance Some by looking in a Glass have discovered Things and Persons many Miles of as if they were just by them IV. A true Glass shews or represents unto a Man his own natural Face by looking therein he may see what manner of Man he is he may take a plain view of himself whether fair or deformed V. A Glass is used by some as a thing to dress themselves in by it they know how to put on their Attire and to deck themselves with all their Ornaments if any thing be wanting or amiss which they would have on they soon perceive it by looking in a Glass VI. A Glass is a thing that some Persons take much Delight to look into VII He that would have a full or plain sight of a Person or Persons that he hath a desire to behold in a Glass must look therein with open Face he must not look asquint upon it VIII A Man that beholds his natural Face in a Glass and goes his way soon forgets what manner of Man he was if he saw Spots or Blemishes or other Deformity in his Face or any uncomly Features he soon forgets them IX If a Man looks into a Glass he sees there but the Image Resemblance or Representation of a Person or a Thing not the Person or the Thing it self Parallel THe Gospel is the best Medium which represents God the Father the Lord Jesus Christ and holy Spirit Angels and Saints with things past present and to come to our spiritual Sight or to the Eyes of our Faith II. The Word of God shews us such things and Mysteries that without it we could not see nor have the least Knowledg of as the manner of the Creation of the World in six Days the cause why God sets his Bow in the Cloud the glorious Attributes of God together with God's manner of being or the glorious Trinity the Conception Birth Life Death Resurrection and Ascension of the Lord Jesus Christ as also God's positive Law and instituted Worship III. The Word and Gospel of God brings things that are afar off very near it represents to our Faith the Judgment-Day and shews us how matters and things shall be managed then who shall be cleared and who condemned it brings near to the Eye of our Faith the glorious Kingdom of Jesus Christ and many things of like Nature IV. So the Word of God shews forth not only the Glory of God in the Face of Jesus Christ as also what this World is what Sin is c. But it shews what Man is before Grace how wretched blind naked deformed polluted and also after Grace through Christ how happy adorned beautiful and glorious V. So the Word of God is absolutely needful or necessary for all Christians to look into who would dress and deck themselves with the Ornaments of Grace that they may be comely in the sight of God By looking into the Word they may see what Ornaments are wanting and how to put them on so as to be compleatly dressed and every way ready for the Bridegroom 's coming VI. The Word of God is a thing that all true Christians
take much Delight to behold daily pry and look into by Reading and Meditation His Delight is in the Law of the Lord and in his Law he doth meditate both Night and Day VII So he that would have a clear sight of God in his glorious Attributes and Perfections must look into the Gospel with open Face he must look with a full and single Eye as one that is resolved by the help of the Spirit according to the nature of his sight to see what may be beheld therein and not cast a squint Look as it were upon it seem to look towards God when his Heart is more upon other Things and Objects We with open Face c. If thy Eye be single thy whole Body it full of Light VIII So he that doth cast but a transient Look into the Word of God or is but a bare Hearer thereof may whilst the Word is a preaching see or have some sence of his Sin and deplorable Condition he is in by Nature and be somewhat troubled for it a while but not putting into practice what he hears but turning to his former Course again he soon forgets what a deformed and miserable Wretch he is which is the principal Import of that Text in James IX So a Christian that looks into the Word and Gospel to behold the Glory of God hath but the sight of the Image Resemblance and Representation of God shining therein before his Eyes Simile ONe Glass hath not all the Properties which we have here mentioned II. Some Persons use too frequently to look into a Glass as others do to an evil End viz. to paint patch and spot their Faces and to see their vain Beauty which tends to increase Pride and foolishly to lift themselves up Disparity THe Gospel or Word of God is a spiritual Perspective-Glass as well as a Looking-Glass II. A Christian cannot look too oft into God's Word provided he do not neglect his particular Calling in so doing or let one Duty interfere with another neither doth his looking into the Word of God tend to lift him up but rather to humble and abase him for the more we see of God the more with Job and Isaiah we shall abhor and be ashamed of our selves There are divers other Disparities which we pass by they are the Contrivance and Workmanship of Man and brittle things c. besides many of them are false giving not a true Representation of Persons and Things c. Inferences LEt this teach every Soul the Folly of spending so much time in looking into a carnal Glass to see their own Faces and vainly to trim and deck their Heads and Bodies whilst they greatly neglect looking into this Glass wherein the Glory of God in a glorious manner may be seen See Metaphor Light And thereby they may learn how to make themselves ready for Christ's Coming as also what their happy Condition is if truly in Christ. 2. When you see a Glass or injoy the useful Benefit thereof remember the Glass of God's Word and as you slight not nor throw away that Glass by which you obtain your End viz. a Medium to behold what you desire be perswaded never to slight or throw away the Word of God but improve it to the Ends for which God gave it till you come to have the Faculty so suited and fitted to behold the Object that you shall see as you are seen and know as you are known which will be in a State of Glory and not till then 3. To inform the poor dark and blind World that as a Glass of what nature soever it be yet it is altogether useless to a blind Man till his Eyes are opened so till God opens blind Eyes poor fallen Man cannot see any of the Glory of God nor understand this glorious Gospel or Word of God 4. Let it perswade all Christians who do stedfastly believe that the Holy Scriptures or Word of God are or may be compared to a Glass in many of the Particulars afore-going to look more into it with earnest Prayer that as it is a Glass as clear as Chrystal so the Eyes of their Understandings may be opened to the end they may as in a Glass Behold the Glory of the Lord and be changed into the same Image from Glory to Glory even as by the Spirit of the Lord. 2 Cor. 3.18 Professing the Gospel compared to the Plough Luke 9.26 He that puts his hand to the Plow and looks back is not fit for the Kingdom of Heaven HE that puts his hand to the Plough c. Our Saviour means Preaching owning or professing the Gospel The professing the Gospel may in divers respects be compared to a Plough Methapor A Plough is an Instrument made fit for the Husband-man to break up and till his Ground II. The Plough cannot break up the Ground of it self it must be held and drawn or nothing can be done by it III. It is a hard and difficult thing to plow up some Ground especially that which is rocky full of Roots or hath long lain fallow IV. The Plough pierces deep into the Earth makes as it were deep Gashes or Wounds in the Heart of it discovering what sort of Earth it is V. The Work of the Pluogh is but Opus ordinabile a preparative Work in order to sowing the Seed VI. It is best Plowing when the Earth is prepared and mollified by the Showers of Heaven then the Work goes on sweetly VII The Plough turns up by the Roots and kills those rank Weeds that grow in the Field VIII That Field is not well plowed up where the Plough jumps and skips over some part of it making Baulks it must turn up all the whole Field alike IX New Ground is much more easily plowed than that which hath lain a long time untilled X. In the last place and more directly to the main Drift and Scope of the Text the Plough must be held throughout the whole Journey a Man must not put his hand to it and presently grow weary and look back Parallel THe Gospel is an Instrument prepared and made fit by the Almighty to break or plow up the fallow Ground of our Hearts II. The Gospel must be believed and professed by us we must lay our hand to it and by the Power of the Spirit it must as it were be drawn upon our Hearts or it can do nothing III. So it is a very difficult thing to convince and humble the hard and obdurate Heart of a Sinner which is compared to a Stone and as firm as a Rock Shall Horses run upon the Rocks Will one plow there with Oxen IV. The Gospel pierces the Heart of a Sinner by powerful Convictions When they heard this they were pricked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punctim cedo pungendo penetro or pierced point-black to the Heart Then the Word divided as it were between the Soul and Spirit laid the Heart open made a discovery of what was hid
my Word be that goeth out of my Mouth it shall not return unto me void but it shall accomplish that which I please and it shall prosper in the thing whereto I sent it Simile RAin is not necessary at all times there are Seasons when the Husbandman craves none he is sometimes afraid of a Shower and prays for fair Weather Rain in Harvest is not welcome II. Rain is no distinguishing Argument between good and bad Men it falls promiscuously upon the Righteous and the Wicked for tho it doth not fall every where in every City and Place yet where it comes it usually falls alike Disparity THe Word of God is necessary at all times Preach the Word be instant in Season and out of Season There is indeed no time but this divine Rain is needful and we cannot say we want it not for we cannot be without it one day II. But the Word of God and Blessings thereof are a distinguishing sign of God's special Favour the peculiar drops of divine Grace are not communicated to all alike tho all may have the Word preached to them My Word saith Christ hath no abiding in you Inferences PRay that the Divine Clouds may be filled with Spiritual Rain 2. And know from hence the necessity of the Word that there is as much need of the Word for the Growth and Comfort of the Soul as there is of Rain for the Growth of the Fruits of the Earth 3. How blind are they who are offended at the Doctrine of the Gospel 4. Hath the Word like Rain or Dew fallen upon your Souls Consider the Effects of Rain and examine your selves thereby 5. When ye see it rain upon the Earth think upon the Word and Doctrine of the Gospel with secret Groans and Desires of Heart that your Souls may be made fruitful by it 6. And lastly Take heed you do not provoke God to shut up Heaven that there be no more Rain God can make spiritual Clouds empty or scatter them in a way of Judgment now your Eyes behold your Teachers and they seem like Clouds filled with Water but he can soon cause them to be driven into Corners as a Punishment of your Sins or make them like Clouds without Rain that so you may know what it is to abuse the spiritual Plenty you have so long injoyed by feeling Want and Scarcity that may be over all the Land Behold the days come saith the Lord that I will send a Famine in the Land not a Famine of Bread nor a thirst for Water but of hearing the Word of the Lord. The Word of God compared to the Dew of Heaven Deut. 32.2 My Doctrine shall drop as the Rain my Speech shall distil as Dew c. METAPHOR DEw falls insensibly and invisibly you may be in the Field all night and not perceive the Dew fall and yet find great Dew upon the Grass II. As Dew comes down undiscernibly and invisibly so also very sweetly and in a mild manner III. Dew is of a fructifying Nature for falling especially on Herbs and tender Plants it soaks into the Roots of them and makes them fruitful IV. Dew comes down irresistibly who can stop or hinder the Dew from falling on the Earth V. Dew doth usually fall in the Night Parallel SO the Operations and Blessings of the Word and Graces thereof are invisible we feel the Work but the manner of the working thereof is unknown to us No Man can see the Conversion of of another saith an eminent Minister nor can well discern his own The Word works by little and little like as the Dew falls II. So the Gospel comes upon some Men in a sweet and mild manner it distils as it were upon them like Dew altho on others 't is true the Word comes like a mighty and fierce Rain III. So the Word of God causes the Soul to grow in Grace it makes the precious Plants of God's Vineyard to be green and flourish in all the Fruits of the Spirit The Saints at Thessalonica after they received the Word their Faith grew exceedingly I will be as the Dew unto Israel and he shall grow as the Lilly IV. Who can hinder or stop the Word from operating upon the Sinner's Heart If God will work who shall let My Word shall not return to me in vain it shall accomplish that for which I sent it V. So the VVord only comes upon Mens Hearts like Dew whilst the Night of this VVorld continues In the State of Glory the perfect Day this Dew will fall no more no more Preaching nor Means of Grace will then be afforded to Sinners neither will Saints have need of it For when that which is perfect is come then and not till then will that which is in part be done away METAPHOR DEw is not sufficient to water some Ground nor to make the new-mown Grass to spring and grow that needs a plentiful Rain Disparity THe VVord of God is not only a Dew that sweetly waters and refreshes the tender Herbs but also 't is sufficient to soak and well water the driest Ground hence it is compared to Rain as you heard before The Gospel compared to Treasure 2 Cor. 4.7 But we have this Treasure in earthen Vessels c. WE shall first shew that the Word and Gospel of Christ is a Treasure yea most choice Treasure tho it be never so much slighted by wicked Men. Secondly we shall run the Parallel c. Arg. 1. That which is set forth by the choicest and rarest things in the whole World must needs be a Treasure But the Gospel is set forth by the choicest and rarest things as Gold Silver precious Stones c. therefore the Gospel is a Treasure Arg. 2. That which is of such value that its Worth cannot be known or computed must needs be a Treasure But the Gospel is invaluable Ergo c. Arg. 3. That by which the Grace and Love of God is communicated must needs be a Treasure or that which is of great worth But the Gospel is that by which the Grace and Love of God in Christ is communicated Ergo c. Arg. 4. That which the best wisest and holiest Men have esteemed and prized above all earthly and worldly Things must needs be a Treasure But such have so prized the Gospel and Word of God Ergo. Psal. 119.14 127. Job 23.12 Arg. 5. That which good and holy Men have died for rather than to part with must needs be a Treasure or that which is of great worth But holy Men have rather chosen Death than to deny or part with the Gospel Ergo. Phil. 1.7 Heb. 10.29 11.26 Acts 20.24 Arg. 6. That which enriches all that really partake of it or enjoy it must needs be a Treasure But the Gospel doth so Rom. 11.12 Ergo c. METAPHOR RAre or excellent Treasure is more in quality than quantity more in Worth than Shew II. Treasure enricheth those that have it
for his Childrens Sins parall 17. 3 Church What makes way of Entrance into the Church parall 17. 8 Church God's Wine-Cellar parall 8. 19 City The Church or City of God enriched by the River of the Spirit 314 Comforter The Properties of a Comforter shewed in fifteen Particulars 291 to 295 Conscience Conscience a dreadful Tormentor Disp. 2. 68 Conviction Convictions lay the Heart open par 10. 15 Conversion Christ all in Conversion 288 Covenant Covenant of Grace firm to Believers 306 Counsel What Counsel Christ gives in nine Particulars 248 249 D. Danger THe Holy Spirit in the Word of God gives notice of eight imminent Dangers Parall 3. 327 Debts Sin compared to Debts How our Debts are paid and yet said to be forgiven opened 94 95 Sinners by being espoused unto Christ their Debts are discharged par 25. 102 Defend The Lord Jesus cloathing us with his Righteousness defends us four ways Metaph. Parall 5. 271 God the safe Defence of his People 76 77 Disease Sin a Disease 117 Descent Christ's Descent parall 1. 143 Destruction Man's Destruction is of himself 257 Devils God not the Portion of Devils par 5. 6 Dove The Holy Spirit why compared to a Dove shewed in six Particulars 326 Duty Whence the undoubted Duty of all Men and Angels is inferred Infer 2. 148 Duty unto Christ a King shewed in four things Infer 5. 148 E. Eagle The Properties of an Eagle shewed in sixteen Particulars 265 266 Earth Earthquake the natural Cause of it 300 Earnest Earnest of the Saints Inheritance opened in ten Particulars 305 306 Enemies The Misery of Christ's Enemies Infer 4. 148 Error Error of the Church of Rome about the Priesthood Infer 5. 154 F. Father FAther its various Acceptations and Significations and how God is the Father of Believers 1 A Parallel between an earthly Father and God in twenty Particulars 2 3 4 And a Disparity in eight things 4 Corollaries 5 Fire How God may be said to be a consuming Fire 66 67 God a consuming Fire to five sorts of Persons 69 God a Wall of Fire 76 The Spirit compared to Fire 301 Foundation Christ in pursuit of his Prophetical Office laid a Foundation for the Church to build upon in 4 Partic. par 13. 159 Christ the only Foundation opened in eleven Partic. 242 243 Fountain Christ a Fountain opened in sixteen Particulars 173 to 175 The Excellency of Christ a Fountain shewed in six Partic. 175 Christ a Fountain particularly improved 176 177 Friend Christ the Believers Friend 139 Four things requisite to true Friendship and of the Properties of a true Friend in 20 Partic. 193 to 196 Christ a Believers Friend excells all other Friends shewed in nine Partic. 197 198 With its Application 199 The happy State of all Christ's Friends Inferr 3. 148 How Friends are procured parall 9. 7 Fruitful The Cost and Pains God takes to make his People fruitful shewed in many Particulars parall 11. â—â—5 God expects Fruit from his People par 4. 15 The humble Soul the most fruitful parall 15. 15 G. Garment CHrist a Garment for Sanctification opened in twelve Partic. 182 to 184 Our filthy Rags must be put off before Christ as a Garment can be put on Christ's Righteousness as a Garment exceeds other Garments in 7 things 184 The Property of a Garment shewed in eleven Particulars 183 Garments distinguish one Person from another Met. Par. 8. 183 God God comprehensive of all spiritual Good parall 2. 6 God a Warrior What a Warrior God is shewed in five things Parallel between God and other Warriors in 14 Particulars 24 25 God hath many Armies par 4. 23 God a Strong-Tower 29 God compared to a Giant In what God is said to run upon his People like a Giant shewed in three things 35 Why God runs upon holy Men sometimes like a Giant in six Partic. 38 God compared to a Lion 40 In what respect God is resembled to a Lion shewed in 11 Partic. 40 41 42 God as a Leopard shewed in 5 things 44 God as a Bear 45 God compared to a Moth in six Partic. 46 47 How God is said to be a Moth unto a People shewed in six Partic. 48 God a Refuge shewed in 16 Partic. 51 52 God an Housholder 54 God as a Potter shewed in many Particulars 62 63 God a consuming Fire shewed in nine Particulars 65 66 67 God compared to a Travelling-Woman in four Partiâ—â— 73 God a Shield shewed in 3 Partic. 74 God a very glorious Shield to his People 57 God a Wall of Fire 76 77 God a Judg. A Parallel between God and an earthly Judg in 24 Particulars 80 81 82 God a Hiding-Place What a Hiding-Place God is shewed in five Partic. Christ is God proved in 10 Partic. 222 Godly safe in the worst of Times 54 God gives like himself parall 4. 6 God gives himself a Portion to his People paral 7. 7 Government Christ doth three things at the entrance of his Government par 6. 144 Great Why Christ is called the great Shepherd in five respects dispar 4. 164 Guide The Holy Spirit a Guide opened 327 A Guide giveth notice of the Dangers that are in the way 327 How a Man may know he is guided by the Spirit 328 Give God giveth like himself par 4. 6 H. Habitation GOD a Habitation 10 The Nature Vsefulness and Conveniency whereof is shewed in 14 Partic. 12 Six Disparities the whole opened 13 Hart. Christ compared to an Hart 124 Happiness Jesus Christ absolutely necessary to Man's Happiness par 14. 212 Heart Heart laid open by Conviction par 10. 15 Head Christ the Head opened by a fourfold Consideration 177 and enlarged by seventeen Partic. 177 to 180 Head anointed in Consecration Met. Par. 9. 178 Head mostly struck at Met. Par. 11. 179 Christ's Pity and Sympathy as the Head of his People Met. Par. 14. 179 The Excellency of Christ the Head above other Heads shewed in eight Particulars with a fourfold Inference 181 Heir Heir of all things opened in eight Particulars par 5. 239 240 Help How Christians are able to help others par 18 19 20. 8 Hen. The Nature and Property of a Hen opened in nine things 255 256 Hiding A Hiding-Place what meant thereby 83 No Hiding-Place like God 85 Housholder The Parable of the Housholder opened 54 55 Parallel between a Housholder and God opened in 30 Particulars God a most excellent Housholder in 10 Partic. 61 Home God is a Christian's Home par 11. 6 Husbandman God a Husbandman in which four things are implied 14 What kind of Husbandman God is shewed in five Partic. 14 Hypocrite God hates a Hypocrite par 9. 42 I. Image CHrist the express Image of the Fath. 108 Interest Interest in God makes the Soul value him par 11. 11 Judg. The Properties of a Judg shewed in eleven things 280 to 284 Institution No Institution of God to be made use of but as God requires par 19. 141 K. King
lege dei S. 92. vid. Burr on Hosea * delictum reatus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—â—rba dierum De interpret Script Orac. 47. * Adeps festi mei Loco de creatione p. 119. Vatablus in â—â—h 1.9 â—â—initor sive Horizon noâ—â—ri hemâ—â—sâ—â—herii videtur contingere 〈◊〉 Regionem quam â—â—rminat Gram. Sacr. p. 283. Abscondere Leigh Crit. Sacra * Gooâ—â—win in his Moses and Aaron says that 2000 Geometrical Cubits is a Sabbath days Journey lib. 3. p. 112. See Caryl upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 3. fol. 356. in Explic h. l. Junius Hom 44. in Gen. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Harmo Evangel in â—â—iâ—â—or pauÌ„ c. 11. * In Isagog ad Scriptur Sacr. c. 21 Sect. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—tc lib. 3. de oratione Quaecunque à creaturis transferuntur ad Deum repurganda prius sunt ab omnibus imperfectionibus et tum demum id quod perfectum eâ—â— Deo attribuendum Quis aequo animo audiat er non potius abhorreat ab illiusmodi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam inculcat D. Calixti paraphr pag. 255. Harmon Evangel Soul Body Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Face Vid. Brentium in loc Eyes See Caryl on the place 10. vol. p. 656. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in collum câ—â—u cervicem resupino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totam spinam Dorsi significat Hemming in Com. Ears Messias in duali de auribus suis loquitur ad eminentiam spiritualis suae servitutis obedientiae notandam Nose Et ecce ipsi mittunt faetorem ad nasum suum Mouth Quidam falso haec verba ad spiritualem vitam de torquent ac si dictum esset animas non ali visibili pane sed Dei verbo eâ—â—t id quidem in se verum sed alio respexit Moses c. Vatablus in loc Servator filium Dei se esse neque ait neque negat sed ex loco convenientissimo Deut 8.3 c. In Harmon Evang. 110. Et eloquio labiorum suorum interficiet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anti-Christum seu Anti-Deum impium Lips Per prosopographiam Humano more tribuit illi quasi bellatori vehementi in hosâ—â—es comoto faciem ardenâ—â—em id est oculos flammantes labia frementia et summam indignationem increpando prae se serentia linguam ad vorandum exsertaâ—â— et ignis inâ—â—ar flammeam c. Muscul. in loc * Cervix the hinder part of the Neck Metaphora à bellatoribus pugnantibus vel alijs vehementius labori incumbentibus desumpta Instar fortis ardentis bellatoris pugnabis tuis concionibus contra eam c. A Hand * Cujus signum apud homines manuum complosio esse solet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus super solium Jah Metaphora ab homine ducta qui quod manu ipsa apprehendit tenetque sibi datum omnium certissime possidet c. Right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ellâ—â—genda et explicanda est A Finger Dâ—â—gitis humanis constituitur pugiâ—â—lus si contraâ—â—antur et spithama si extendantur A Heart Hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—avoreâ—◠〈…〉 Bowels * So the Greek runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per vâ—â—cera misericâ—â—rdiae Dei nâ—â—tri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat uterum The word signifies the Mothers Womb Flac. Illyr Clav. Script Dilecti mihi prae omnibus populis chari prae omnibus regnis A Bosom R. Kimchi per sinum Dei Sanctuarium intelligit quod quaedam quasi latebra Dei est ut sinus hominis Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erga peccatores Denotatâ—â—r Feet Steps Documenta habitantis in nobis Messiae ut quod verbo suo erigit et solatur c. â—â—ertul lib. de Trinit folio 601. efficaciae divinae per membra monstrantur c. * per modum accidentis †per modum essentiae seu substantiae Tom. 4. lib. 2. ad Simplicianum quest 2. Misericordia quasi miseria cordis * In deum non cadit accidens In loc Theolog. p. 29. Joy Sadness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ne contristetis spiritum sanctum c. Et dixit verbo suo se confracturum potentiam eorum secundum voluntatem suam * or shortned so 't is in the Hebrew Repentance lib. 17. de Civit. Dei In syntag Theol. p. 194. Anger Revenge Hatred Licet absque ulla perturbatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut imperfectione haec sint Deo tribuenda * In this text there is a figure call'd Antanaclasis which is when the same word is repeated in a various or contrary signification here is a Rejoycing to do good and a Rejoycing to destroy Zeal or Jealousie Knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliisque mediis certi de ea fiunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorance De parad c. 14. lib. 12. contra Faustum Manich. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certissima scientia Remembrance Forgetfulness Thoughtfulness External Actions Hissing Breathing Laughing and Deriding Kissing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil in Cant. Hierom. interpr Tom. 4. fol. 80. Crying Pulcherrime divinae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et subsequentis vindictae gravissi mae conditio exprimitur Speaking quorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubivis prostat Cum efficiax divinâ—â— voluntatis de Creaturis decretum ejusve Executio per modum loquelâ—â— humane exprimitur c. In more Nebochin part 1. sap 6.5 benedictio divina quae ad pisces et aâ—â—es prolata esse a Deo dicitnr v. 22. realis est multiplicationis specierum illarum constitutio Rebuking Calling Commanding Answering Silence VVitnessing Numbring Buying and Selling The second sort of Actions Labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ob mirabilem ex tam varis membris venis arteriis ossibus carne câ—â—te quasi contexturam Rest. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To wash To Hide To wipe To Gird To build To bind up wounds To Open To Hold. To conclude men in unbeleif To Try To break To Sift To make Bald. To Blot out of the Book of Life To Devour or Swallow To Direct To Ungird To Pour out his Anger Spirit To make Void To Pour out a Blessing To Hew To Stretch out To Bear To break the Head To make Way To Put his Hook in the Nose Quâ imputatio illi facta et plena saâ—â—sfactio intelligitur 1 Pet 2.24 Flaccus Illyricus * Judicat se operâ Regis Assyriae Isralitas puniturum ita ut homines et animalia ac aedificia plantae vastentur Ideo autem addit conductitiâ ut sciant illam novaculam suam mercedem flagitaturam c. To Seal Actions of the Feet * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Actions of the Animal Faculty Seeing Homo videt quae sunt prae oculis Dominus autem videt ad Cor. * Illud etiam atque etiam affirmo vobis filius qui totus apatre
Cornupetere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buxt of in lexic. Chald. Syriaco p. 511 512. Mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mordere vorax usura To devour and eat To swallow Tooth A Lip To Behead Wings Isa. 18.1 Woe to the land the shadow of Wings To Fly The Heart Belly Reins The Tail Col. 110. Homogeneal or similary parts A Bone Marrow Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In Eclipsi rubet luna instar sanguinis c Flesh. Milk The Word called Milk * Paulus mentionem facit pueritiae lactis diverso sensu c. Butter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fera 1 Cor. 15.32 expounded * Legendum vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Gen. 10.9 Mighty Hunter In Clave Script Col. 1239 Vid. Zelmerum Centur. 1. Adag Sacr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ariel Esa. 29.1 2. Lion Unicorn A Boar. A Bear Wolf Historia Animal p. 216. cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist. Animal pag. 213. Leopard Fox The second kind of Animals A Horse c. * Belial absâ—â—ue fâ—â—go Hier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Beli id est Non. hol id est Jugum the Septuagint commonly translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether irregular Deut. 13.13 c. Masculini feminini generis est significat Conjugatum Zan. A Dog Mat. â—â— Dogs and Swine * Theophilact Sheep Goats To Feed The third Class of Animals Scorpions Spideâ—â— Moles Volâ—â—â—le Creatures * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapaâ—â— volâ—â—cer See Pliny Nat Hist. lib. 11. c. 47. Non sunt iâ—â—i seductores tantâ facultate praediti c. Turtle-Dove * lib. 5. de Hist. Animal cap. 13. Thannin Formam quandam Draconis serpentis refert The Church Christs Mystical Body Head Heb. 10.7 In the Head of thy Book c. Face * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus DerivatuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authore Polluce Nasum significat Erasm. To speak A shoulder Isa. 9.6 Arm. Hand Back Et fortitudinem Regum frangâ—â—m Navel * Sinum Abrahae Intelligas non corporalem quendam externum hujus saeculi locum c. Eph. 6.15 Flesh. Life To Live To be quickned To Heal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dolore afficietis Leanness or Corruption Plague Poyson Death To Dye to sin Col. 3.3 Whiteness Blackness Serm. 8. de Temp. Hardness * mollis mild Mortis Imago Somnus et Mors gâ—â—mini Soâ—â—ni frater mors Man Woman Infants infancy Childhood or youth Manhood Old Age. Spouse Husband Widdowhood Father Mother Mat. 12.49 Son Sons of God Sons of Abraham Ps. 82.6 Sons of the most high Orphan Fatherless * Gram. Sacr p. 120. seqq Schoolmaster Isa. 28.10 Precept upon precept Canaanite Arabian Edomites Moabites Sodom Gomorrah To Eat Contingent actions Site or Local motion * Homil. 11. in Jer. Gen. 43.18 The parts of a Building Christ a Foundation Eph. 2.14 Middle Wall Key Species of buildings Strong Holds or Munitions Towers A house Tabernacle A Chamber * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheder this word signifies the inmost and most retired part of any place Judg. 15.1 16.9 Cant. 3.4 Pagnin Thesaur Prison A Ship A Grave Arms or Armour A Sword Bow and Arrows A Quiver A Shield Chariots horsemen A Staff A Prize Col 2.14 Hand Writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Crown Riches Inheritance Debt Whip Hammer Measure * lib. de Trinit f. 630. Razor Weight Looking-glass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to contemplate onâ—â—s shape in a Looking-glass Aret. Spoils Stipend Table Cover Sheath Vessel Matth. 7.15 Sheeps Clothing Matth. 11.8 A man clothed in soft Rayment Bonds Col. 3.14 Charity the Bond of perfection A Rod. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David Amabilis amicus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus amicus amator Solomon Zerubbabel * a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babel Elias Gal. 6.14 Luther in Comment h. l. Canaan Jerusalem Sion Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.16 The Mystery of Godliness The Epithet of Truth expounded Gen. 28.12 13. * Manna Exod. 16. Num. 11. c. High Priest Priest Levites * Si non satis clarè locutus fuisset Apostolus de Metaphorico sacrificio praedicationis omninò adversarii inde suam Missam confirmare conati fuissent First-fruits ☞ * Neque enim de spirituali sed de legali sanctitate Apostolus loquitur Glass Rhet. sacra p. 430. Circumcision Sprinkling Annointing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consortes Times Sabbath Passover The feast of Tabernacles * Utere mundo non te capiat Mundus Quod intrasti c. Baptism The Supper Putant Graeci nos c. * Omnes videntur facere quod facit Major pars Synecdoche totius seu Integri Note ☞ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superlatio A lifting or carrying above Auxesis Single words In a conjunct phrase A Logical Hyperbole Lib. 16. de Civ Dei c. 21. In some others Matth. 5.29 Matth. 24.2 John 21.25 Rhetorical Meiosis Logical Meiosis Quid est aliquis Quid est nullus umbrae somnium homo est Gen. 3.15 The first Gospel promise Vid. gram sacr pag. 869. * The same word in Gen. 3.15 Gen. 49.11 12. A description of old Age Death 2 Cor. 3.13 14 15 The vail of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * beyond or besides the word Proverbial sentences Proverbial phrases * Clav. Script Col. 870. Glas. rhet sacra p. 508. lib. 1. parall 8. * Voci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statim additur vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd fit ut Scriptura testetur Deum pertinere ad Graecos Glass Phil. Sacra p. 305. †Quidam suavi allusione dicum Abba voce quae retro eodem modo legitur usum esse Apostolum hic alià s ut innueret Deum piorum esse patrem etiamsi ab iis aversus esse videatur in cruce calamitatibus Id. ibid. Act. 7.8 Exod. 1.5 Gen. 48.6 Gen. 37.3 Matth. 7.9 10. Joh. 4.46 Gen. 22.7 Pro. 22.15 23.13 Luk. 15.20 2 Cor. 12.14 Jam. 1.18 1 Pet. 1.3 Esa. 45. 1 Pet. 2.2 Isa. 1.2 Mat. 6. â—â—0 Isa. 6â—â— 10 Joh. 3.16 Isa. 38.17 Isa. 43.4 Psal. 103.13 Psal. â—â—9 9 16. Ps. 62.2 Eph. 6.12 Ps. 94.22 1 Chron. 20.21 2â—â— Ps. 105.19 Gen. 1â—â— 17 20. â—â— Isa. 35. â—â— Heb. 1â—â— 12 1 Thes. 5.14 Isa. 40.11 Psal. 23.1 2. Psal. 34.8 9 10. Psal. 1â—â—2 15 Psal. 103.2 3. Pro. 15. â—â— Pro. 11.20 and 12.22 Isa 61.1 Luk. 4.18 Isa. 42.3 Rom. 8. â—â— Isa. 38 1â—â— Pro. 15. â—â— Mat. 5.48 Lev. 19.2 Luk. 6.36 Lev. 11.44 and 20.7 Col. 1.11 1 Pet. 1 1â—â— 2 Cor. 3.18 Dan. 9 2â—â— 2 Pet. 1.4 Act. 13.22 1 John 3.2 3. Joâ—â— â—â—1 7 Ps. 25.4 27.11 2 Tim. 3.15 Luk. 11.49 Eph. 4.11 Neh. 9.14 Isa. 28.10 1 Cor. 10.32 2 Cor. 6.3 Col. 1.28 Exo. 4.15 Ps. 25.8 â—â— 2 Sam. 22.35 Ps. 18.24 Col. 2.3 Ps. 34.15 1 Pet. 3.12 1
Judgment to come and he trembles his Conscience smote him but now to quench the Spirit and allay that Heat he might find within he sends away Paul When I have saith he a convenient time I will call for thee 3. Is it not because this Fire of the Word and Spirit is too chargeable and costly for them they like Men grudg that which the Fire consumes or will if it be kept burning The Young-Man in the Gospel was not willing to sell his Possession and part with all for Christ. When Men see they must part with so much to the Minister God having ordained that they who preach the Gospel should live of the Gospel and so much to the Poor Saints and besides all this be exposed to suffer the Prosecution of such and such Penal Laws this great Charge they see already fall upon them and what further they know not may fall upon them by keeping up the Fire of the Word and Spirit the thoughts of which they cannot bear and from hence wickedly go about to quench the Spirit 4. Do not Men quench the Fire or lessen its Burning when it makes the Pot boil over when they fear that all that is in the Pot or Vessel will be lost even so some Men when the Fire of the Word and Spirit is so hot and strong that it is like to boil out a beloved Lust which they have prized for its Profitableness like a Right-hand or for Pleasures like a Right-Eye then they haste to lessen the Fire and like Judas think there needs not be so much waste Now what a vile thing saith one is this to quench the Fire of the Spirit rather than the Scum and Filthiness of Sin should be worked and boiled out thereby See how God threatens such Ezek. 24.6 Wo to the Pot whose Scum is therein and whose Scum is not gone out of it therefore saith God Verse 11. Set it emptey upon the Coals that the Brass of it may be hot and may burn and that the Filthiness of it may be molten in it that the Scum of it may be consumed She hath wearied her self with Lies her Scum shall be in the Fire In thy Filthiness is Lewdness Her Obstinacy was such that tho God had made use of means to purge her she refused to be purged And therefore God pronounced that dreadful Threatning against her Thou shalt not be purged from thy Filthiness any more Some are not willing to part with their Sins they would keep the poisonous Liquor and Scum in the Vessel and for this the Vessel and Scum must be burned together and shall never be parted 5. Do not Men quench the Fire and put out their Candle when 't is like to expose them to danger when Thieves and cursed Enemies are abroad out of fear they keep all close and are not willing any should see Fire-Light nor Candle-Light nor any thing should discover them So out of Fear in time of Common danger some Men quench the Fire of the Word and Spirit the Word like a Candle is thrust under a Bushel or under a Bed and the Motions of the Spirit for a publick Testimony are put out 6. Men quench the Fire saith the same Author when 't is like to set the House on fire so some Professors quench the Spirit when they see what fiery Trials they are like to pass through if they continue in the heat of their Zeal 7. Some Men quench the Fire when they are warm enough without it they warm themselves by the Sparks of their own kindling these saith God shall lie down in sorrow they conclude their own Righteousness and their old Ways and Conversation will be sufficient and so turn with the Dog to his Vomit and with the Sow that was washed to her wallowing in the Mire 8. Some Men let the Fire go out saith he through a multitude of Business their Minds being taken up with other things they forget it So some Men forget the Word Spirit and Religion being like Martha troubled about many things Now what a wicked thing is it from all or any of these Causes to quench the Spirit 10. Consider 'T is by the Spirit thou must mortify the Deeds of the Flesh which thou must do or be damn'd Rom. 8.13 And how canst thou do that when the Spirit is quenched 't is no marvel if Corruptions prevail when the Spirit is put out that should burn them up 11. Consider 'T is by the Spirit and Word which is called the Sword of the Spirit by which you should wrestle and resist all the Temptations of Satan but when the Fire of the Spirit is quenched it puts an Opportunity in Satan's hand to kindle the Fire of Pride Malice and Lust of Concupiscence in thy Heart when the Spirit is quenched and the Sword thrown away what Execution can be done upon this spiritual Enemy 12. Consider 'T is by the help and influence of the Holy Spirit thou must perform all Duties of Religion or they will never be accepted of God and how can that be done when the Spirit is quenched and the Motions and Operations thereof cease If the Word and Spirit be compared to Fire let us bless God for kindling this Fire in our Hearts and Nation and pray that he would be pleased to blow more and more upon it that it may burn up all the Chaff and Dross of our Corruptions and inflame our Souls with a greater degree of Love to God and Zeal to Religion And let us take heed we do not quench the Spirit in others Wicked Men would fain put this Fire quite out what unwearied Attempts have they made from time to time in this and other Nations to extinguish the Light of the Word Ungodly Papists can't indure the heat of this Fire they are not more ready to kindle other Fires to the spoiling and impoverishing of the Kingdom than they are to put out this they will not suffer it to burn in themselves so they as much as in them lies indeavour to quench it in others like those Men whom our Saviour reprehended in the days of his Flesh who would not go into Heaven themselves nor suffer them who would go thither to enter in But in the last place Let them and all other wicked Persons take heed how they quench this divine Fire for if it burn not up their Sins and Corruptions and kindle Grace and Holiness in them they must burn one day in Hell for either this Fire must be suffered to burn in them or they be condemned to eternal Burning for quenching of it The Word of God compared to a Hammer Jer. 23.29 Is not my Word like as a Fire saith the Lord and like a Hammer that breaketh the Rock in pieces IN these Words the Word of God is compared to Fire which we have already spoken of 2. As the Word is compared to Fire so likewise to a Hammer 3. The Heart of a Sinner is compared to a Rock