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
taken for the Restauration and Renovation of men whether in this Life by the Word and Faith or in the future by a clear and beatifical vision of God Psal. 51.10 Create in me a clean Heart the explication and renew a right spirit within me 'T is as well the work of God to create a pure heart that is to convert and regenerate a man cleanse him from sin justifie and save him as 't is to create him The impurity therefore of our hearts can with no humane strength or art be purged away but we have need of the Creators work and the Redeemers vertue and power to make us New Creatures John 1.12 But to as many as received him to them gave he power to become the Sons of God even to them that believe on his Name Psal. 102.18 And the People that shall be created shall praise the Lord that is the Church that shall be restored and gathered by Christ. For this Psalm treats of that and his Kingdom of grace as is alleaged Heb. 1.10 11 12. Esa. 65.18 Be you glad and rejoyce for ever in that which I create For behold I create Jerusalem a rejoyceing and her people a joy That he speaks of the Glory of Christs Kingdom and Church here is evident by the following verses for its restitution and the whole celestial Administration is expressed by the Word Creation to indicate the Omnipotency and most powerful operation of Christ ver 17. There is mention of the Creation of a New Heaven and a New Earth in the same sence which promise shall be most perfectly fulfilled in Eternal Life as Esa. 66.22 and 2 Pet. 3.13 Eph. 2.10 For we are his Workmanship Created in Christ Jesus unto Good works c. that is regenerated and renewed in the Image of God See Psal. 100.3 Esa. 29.23 c. This is that New Creature of whom it is said 2 Cor. 5.17 If any man be in Christ he is a New Creature that is he is renewed by the Holy Spirit to lead a new and Holy Life in the Faith of Christ What is corrupt in man by sin is restor'd and reform'd by Regeneration and Renovation and so the Image in which man was at first created but lost it because of his sin begins to be restored very fitly therefore is the Regeneration and Renovation of a man expressed by the term Creation for God alone is the Author and Cause of both Of Metaphors taken from Angels THE Creatures of God are divided into invisible and visible The invisible are Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asomatoi without bodies and by them we understand Angels because being in their own nature incorporeal they cannot be seen by humane Eyes The visible are whatsoever things have an existence in this whole universe whether they be simple or mixt bodies There are Good and Bad Angels and from both some though not many metaphors are taken 1. From the good Angels some think that the Ministers of the Gospel are by a metaphor called Angels Judg. 2.1 Hag. 1.13 Mal. 2.7 3.1 Matth. 11.10 Mark 1.2 Luk. 7.27 1 Cor. 11.10 Rev. 1.20 and 2.1 8 12 18. and 3.1 7 14. and hence not improperly imply an analogy from the Holy Angels of God to the Prophets and other Preachers of the Word But the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maleac and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelos being an indifferent and common noun denoting any Messenger or Legate it is better to understand that term properly because Ministers of the Gospel are really and not metaphorically Gods Ministers Exod. 28.14 The King of Tyrus is called by a metaphor the annointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherub by which term Angels are called Gen. 3.24 and Ezek. 28.14 The covering cherub As if God had said as Angels amongst created things are by Nature and Ministry Commissioned by me for the protection of men so thou King of Tyrus didst in thine own conceit and fancy Judge thy self This metaphor alludes to Gen. 3.24 As Junius and Tremellius in their notes say This is a most elegant description of that Royal Majesty by comparing it to that Cherub which was placed by God in the Garden of Eden Gen. 3.24 For as an Angel was appointed to keep that Garden and arm'd with that flaming Sword which turned every way it was a terror to all so thou King of Tyrus since the Kingdom became thine didst fancy thy self to equal the Angels of God in Glory Some think it has respect to those Angelical figures placed in the Sanctuary Exod. 25.20 covering the Mercy Seat Riding upon a cherub is attributed to God Psal. 18.10 2 Sam. 22.11 When the speech is of Winds Storms Clouds and Tempests to which this name is ascribed by reason of their vehement swiftness and dreadful effects The Chald. renders it And he is revealed in his Magnificence upon most swift Cherubs and he is led in strength upon the Wings of the Wind. 2. As to what respects evil Angels or Devils Christ calls Peter Satan when he would disswade him from suffering Matth. 16.23 Mark 8.33 Get thee behind me Satan Some take this as a Noun appellative and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan signifies any adversary as if Christ had said Give over to contradict the Will of my Father 't is thy part to follow not to go before Now thou gainsayest studying to hinder what will save mankind what the Father will have done and what becomes me to do Thou desirest to be a partaker of the Kingdom and yet thou hinderest me that am hastning willingly to the Cross whereby it is to be purchased where you see me go viz. the Kingdom of Heaven there you ought also to bend your course Thou dost not yet savour of God but led by humane affections resist the Divine Will Hinder me not therefore thou unprofitable monitor but follow behind me and rather act the part of a Disciple then a Master But because our Saviour uses not the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antikeimenos or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antidikos which signifies an adversary or opposer but the Hebrew or Syriack Satan by which always the Devil is understood in the New Testament and Christ uses the same phrase to the Devil Luke 4.8 it is more rightly said that Christ calls Peter Satan by a metaphor because in his opposition he acted the Devils part in giving Satanical Counsel directly contrary to the Will of God From whence Luther fairly infers this maxime that whatsoever Peter with the universal Colledge of Apostles speaks from his own sence in Divine matters and not by Divine Authority and Revelation as ver 16.17 18. is to be accounted Diabolical and Opposite to Christ See 1 Cor. 3.11 16.22 Gal. 1.8 9. 2 Pet. 1.19 20. c. And then he adds That Christ in this passage with Peter and his Apostles prefigured the future History of his whole Church to wit that there should be some true confessors of Christ viz.
my Law but rejected it The Chaldee says the retribution or reward of their works Good or evil works are also called Fruits the good so called Matth. 3.8 see Act. 26.20 Rom. 6.22 Gal. 5.22 Eph. 5.9 Phil. 1.11 Bad works So called Esa 10.12 Jer. 21.14 Rom. 6 21. The Reason of the Metaphor is because Godly and Wicked men are compared to good and bad Trees of which the one bring forth good the other bad Fruit Matth. 3.10 and 7.16 And the following verses chap. 12.33 Jude ver 12. Hence the Verb to Fructifie is put for the Study of Piety and good works Hos. 13.15 Luk. 8.16 Rom. 7.4 Col. 1.10 And inasmuch as that is the effect of the Word of God implanted by Faith in the hearts of men therefore fructifying is attributed to it Col. 1.6 Hence the Apostle Paul says Rom. 1.13 Now I would not have you ignorant Brethren that oftentimes I purposed to come unto you but was let hitherto that I might have some fruit among you also or in you c. that is that it may appear to me when present to the comfort of my Spirit that the Gospel is as fruitful among you as others As good masters repute that fruit theirs when their Disciples have commendably profited under their Teachings On the contrary to bring forth unto Death is to be given up to wickedness and perpetrate all evil works Rom. 7.5 By another Metaphor the word preached is called the fruit of the Lips Esa. 57.19 I create the fruit of the Lips the Chald. the speech of the Lips as the Verb to fructifie is put for speech Prov. 10.31 Zach. 9.17 to be unfruitful is attributed to such as want Faith Tit. 3.14 2 Pet. 1.18 To Evil works Eph. 5.11 To the Word of God where it is not rightly received and kept Matth. 13.22 Mark 4.19 Hitherto we have treated of some parts of things growing out of the Earth Now we shall proceed 1. Generally 2. Specially of the rest which we shall reckon in order A Plant if attributed to God his Church and Believens are to be understood Esa. 5.7 60.21 61.3 Ezek. 34.29 Hence Matth. 15.13 Every plant which my heavenly Father hath not planted shall be rooted up which denotes such as are Heterodox impious or hypocritical in the garden of the Church or in its outward Communion without the root of the matter The word Planting attributed to God is sometimes taken generally and signifies to form or make Psal. 94.9 He that planted the Ear shâ—â—ll he not hear that is he that formed it Sometimes specially and signifies to carry on bless and increase with felicity Exod. 15.17 2 Sam. 7.10 Psal. 44.3 and 80.9 Esa. 40.24 Jer. 12.2 and 18.9 Ezek. 36.36 Amos 9.15 On the contrary to Pluck up is put for to take away blessing to destroy and punish Deut. 29.28 2 Chron. 7.20 Jer. 18.7 and 31.28 Amos 9.15 Sometimes this Plantation is most especially put to signifie the restauration made by Christ and the sanctification of men to Life Eternal Esa. 51.16 Psal. 92.14 Rom. 6.5 To which belongs the term ingrafting Rom. 11.17 19 23 24. put for the Communion of Saints in the Church And in regard these things are effected by the Preaching of the Word of God therefore Planting and Watering necessary thereunto is attributed to the Ministers thereof 1 Cor. 3.6 7 8. where there is a most elegant subordination of these Planters and Waterers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that gives the increase viz. Jehovah who by the Ministry of the Word effectually operates or works out the Faith and Salvation of men To Plant is said of a Tent or Tabernacle because the cords of a Tent are fastened to Stakes fixt in the ground as Plants are fixt c. Dan. 11.45 A Tree is often used by way of similitude But in a Metaphor which is a short or concise similitude sometimes it refers to man Jer. 11.19 Esa. 61.3 Ezek. 17.24 Matth. 3.10 and 12.33 Jude ver 12. By which is signified his condition whether good or evil Sometimes it relates to some certain wholesom or profitable thing called for that Reason the Tree of Life Pro. 3.18 11.30 13.12.15.4 More specially some certain Names of good Trees are put Esa. 41.19 and 53.13 and 60.13 To signifie the amenity or pleasantness of the Kingdom of Christ and the variety of its heavenly gifts Zach. 11.1 2. Men of various or indifferent Estates in Israel Cedars Firr-Trees Oaks the Trees of the Wood are expressed by Name By Cedars and Oaks mentioned Esa. 2.13 The Nobility and great Ones of the Kingdom who were proud and elevated are noted Hence the Chaldee renders it The Kings of the people strong and mighty and the Tyrants of the Provinces The Royal Family of David from whence Christ according to the Flesh was descended is proposed by the Allegory of a Cedar Ezek. 17.22 The Lopping of Boughs and Cutting down the thickets of the Forrest denotes the destruction of the People Esa. 10.18 33 34. and 40.24 Zach. 11.1 2. That part of a cut Tree which is left above the Earth it s called the Stock Stem or Trunk Which word is metaphorically translated to denote the mean and humble original of Christ according to the Flesh or his temporal Nativity from the progeny of David Esa. 11.1 And there shall come forth a rod out of the stem of Jesse c. A Beam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the disparate term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mote which is a small splinter flying out of a cleft piece of wood Hesych Athen. lib. 13. are used to express the difference and degrees of sinners Matth. 7.3 4 5. Where Christ Allegorically demonstrates the craft of Calumniators who are mighty curious and inqusitive into the failings or infirmities of others although slight like motes but very blind and dull in examining their own faults though grievous great and weighty like a beam Here we have also an admonition concerning our Duty which is first to search our own wallet which hangs at our back and having well shaken it and cleared it we may proceed to the examination of our Brothers Crime Thorns sometimes signifies wicked and mischievous men Numb 33.55 Josh. 23.13 In which the Enemies are emphatically called Thorns and Prickles in their Eyes that is such as are of all things most troublesom and hurtful so as that the Eyes cannot endure so much as a little chaff mote thorn or prickle without horrible torment Psal. 58.9 Esa. 9.18 10.17 27.4 Ezek. 2.6 28.4 See also because of the similitude 2 Sam. 23.6 7. Esa. 33.12 Nah. 1.10 Matth. 7.16 Luk. 6.44 c. Sometimes Thorns signifie impediments met withal Hos. 2.6 I will hedge up thy way with thorns c. Jer. 4.3 Matth. 13.7.22 A Reed is a weak shrub easily agitated or shaken by a small gust of Wind 2 Kings 14.15 Sometimes denotes men that are uncâ—â—â—tant light and of a doubtful Faith Matth. 11.7
know their Friend but that they might endeavour to keep up and highly to prize Friendship with him II. What a blessed Union is there between Christ and his Peoples and 't is of his own procuring as the Heart of Jonathan was knit to the Heart of David Even so and much more is the Heart of the Lord Christ united to his People for the Love of Christ doth very much transcend the Love of all other the People of Christ should also have their Hearts knit to him III. Intimate Acquaintance with the Saints Christ doth really delight in and Saints should really delight in it also IV. There 's true Love between Christ and his People which makes those Acts of Friendship very cordial and desirable I. Jesus Christ is a cordial Lover as he loves so he speaks and as he speaks so he loves Christ's Love is an abounding and abundant Love to his he loves freely and heartily and hath given Evidence of it and though his Love be sometimes eclipsed yet 't is not wholly removed He having loved loves to the End II. Christ is the most necessary Friend he is of absolute Necessity 't is possible to live comfortable in the World though a Man hath but few Friends and to dye happily though a Man hath not one Friend in the World having Christ but living and dying without Christ thou art and wilt be miserable Multitudes of earthly Friend and Acquaintance will not cannot save from Hell but if Christ be thy Friend he will III. This is evidently seen in Christ. The Text tells us He did not only sympathize with them but saved them hâ—â— is said to be touched with the feeling of our Infirmities whatever Wrong is done to his People he takes it as done to himself if any raise a Quarrel against them he will engage himself therein IV. Such and much better Friend is Christ. The Members of Christ's Spouse have been stigmatized by the Enemy for Hereticks and many other ways but Christ hath stood up to vindicate their Wrongs and Innocency he hath spoken for them where and when they could not speak for themseves he had his Gamaliel in the Council V. Such a Friend is Christ most desirable one that 's acquainted with Jesus Christ esteems his Friendship So Paul Who accounted all things but Loss for the Excellency of the Knowledge of Jesus Christ c. VI. Even so Christ hath given full and perfect Evidence of his Love and Friendship His Thoughts are about them nay his Words and Works are all for and in behalf of his Spouse VII So Christ Isaiah saith He layeth them in his Bosom He loves to hear from them rejoyceth to see them and indeed a Saint cannot be satisfied short of a room in Christ's Heart John was said to lye in Christ's Bosome VIII Even so doth Christ and 't is according to Promise and Experience To lie in the Bosome of Christ denoâ—â—s Union Intimacy Secrecy this is that which makes Believers so much prize Christ saith God shall I hide from Abraham the things that I doe It is Encouragement to Saints to lay open their Hearts to Christ. IX Herein Christ doth also perform the part of a Friend for he will neither spare Pains nor Cost and hath adventured upon the greatest Hazards and all for the Love he bears to his People nay he has not put them off with bare Promises but will perform them to the utmost he usually out does his Promises X. Even so Christ doth nothing to injure his nor justly to provoke them or purchase their Displeasure the poor Soul is ready sometimes to think such and such things are against him as Jacob did in the Case of Joseph and Benjamin All his actings and out-goings towards his People speaks forth his desire of their Love hence he greatly praises and commends the Love of his Church How fair is thy Love my Sister my Spouse c. XI So Christ loves to be familiar and therefore is frequent in conversing with his people witness his Word This Familiarity is kept up by frequent Converse and Visits and Christ's Visits are as Cordials to the Hearts of his People XII So Christ's desire is to know the State of his People to the end that he may evermore supply them not but that he perfectly knows their State but to make them sensible to declare it as he did to the poor blind Man even so he will not suffer his People to lie under Sin because he knows 't will turn to their Disadvantage XIII Even so Christ will not suffer his People to lie under Sin he knows 't will turn to their Disadvantage O how is he concerned when they are ensnared which doth signifie his great Trouble and therefore gives friendly Reproofs and Admonitions in order to reclaim them and Believers have found his Reproofs to be peculiar Acts of Friendship I know thy works that thou hast a name to live and art dead I have not found thy Works perfect before God c. XIV O how profitable is Christ's Comfort it teacheth them in Prosperity to carry it humbly in Adversity to carry it contentedly in the midst of their Sorrow and Misery it comforts them this is that which above all things asswageth the Believers Grief hence it is that Believers so much prize the Counsel of Jesus Christ. XV. Even so Christ loves to hear from his People and is concerned at their Silence they are always welcome to him he takes their Absence unkindly and afterwards when they come to visit him again with the Acknowledgment of their Miscarriages O how welcome are they such a Meeting is on both sides very sweet and pleasant XVI Even so it is with Christ to see his precious Love slighted Ingratitude is a Sin which is very offensive it being a Sin against Truth and Justice Against Truâ—â—h for it is in effect a denying of the Kindness received Against Justice which calls for a rendring of something back in token of Thankfulness XVII So Christ he doth not as I may say take up every evil Report the Devil Sin or wicked Men bring against them Christ will not take Measures by their Information but by that perfect Knowledg he hath of them and if they have done amiss he will reprove them but gently for their Profit XVIII Such is the Love and Care of Christ to his People that if any Combination be against them he will give them seasonable Information of it for as much as nothing can escape his Knowledg he being Omniscient c. XIX Christ the Believers Friend doth greatly rejoyce in the Prosperity of his People which is evinced from his Bounty towards them he leaves them not without Counsel without a Guide without Comforts but is large in distributing all means of Help to them as may conduce to their prosperous Supply and he hath a severe
page 286. That we say is this viz. that meer Moral swasion without powerful Influences and Divine Operations of the holy Ghost will not bring a Person effectually to Believe and Close in with Jesus Christ or work true Conversion in the Soul tho' we always say the power which the holy Ghost puts forth in Regeneration is such in its acting or exercise as our Minds Wills and Affections are suited to be wrought upon and to be effected by it according to their nature and natural Operations Turn thou me and I shall be turned Draw me we will Run after thee He doth not act in them otherwise than they themselves are meet to be moved and move to be acted and act according to their own natural Power and Ability He doth not in our Conversion possess the Mind with any Enthusiastical Impression nor acteth absolutely upon us as he did in extraordinary prophetical Inspirations of old when the Mind and Organs of the Bodies of Men were meerly passive Instruments moved by the spirit above their own natural Capacity and Activity not only as to the Principle of Working but as to the manner of Operation But he works on the Minds of Men in and by their own natural actings through an Immediate Influence and Impression of his power Create in me a clean heart O God He worketh to will and to do He therefore offers no Violence or compulsion unto the Will This that faculty is not naturally capable to give admission unto If it be compelled it is destroyed And the mention that is made in Scripture of compelling compel them to come in respects the certainty of the event not the manner of the operation on them But whereas the will in the depraved condition of fallen nature is not only habitually filled and possessed with an aversation from that which is good spiritually Alienated from the life of God but also continually acts an opposition unto it as being under the power of the carnal Mind which is Enmity against God and whereas this grace of the Spirit in Conversion doth prevail against all this opposition and is effectual and victorious over it it will be inquired how this can any otherwise be done but by a kind of violence and compulsion seeing that we have evinced already that Moral perswasion and objective allurement is not sufficient thereunto Answ. It is acknowledged that in the work of Conversion unto God though not in the very act of it there is a Reaction between Grace and the Will their acts being contrary and that Grace is therein Victorious and yet no violence or compulsion is offered unto the Will 1. The opposition is not ad idem The Enmity and Opposition that is acted by the Will against Grace is against it as objectively proposed unto it So do men resist the holy Ghost that is in the External Dispensation of Grace by the Word And if that be alone they may always resist it the Enmity that is in them will prevail against it ye always resist the holy Ghost The VVill therefore is not forced by any Power put forth in Grace in that way wherein it is capable of making opposition unto it but the prevalency of Grace is of it as it is internal working really and physically which is not the VVills Opposition for it is not proposed unto it as that which it may accept or refuse but worketh effectually in it 2. The will in the first act of Conversion as even sundry of the Schoolmen acknowledge acts not but as it is acted moves not but as it is moved and therefore is passive therein in the sence immediately to be explained And if this be not so it cannot be avoided but that the act of our turning unto God is a meer natural act and not spiritual or gracious For it is an act of the VVill not enabled thereunto antecedently by Grace VVherefore it must be granted and it shall be proved that in order of Nature the acting of Grace in the will in our Conversion is Antecedent unto its own acting though in the same Instant of time wherein the will is moved it moves and when it is acted it acts it self and preserves its own Liberty in its exercise There is therefore herein an inward Almighty secret act of the power of the holy Ghost producing or effecting in us the Will of Conversion unto God so acting our wills as that they also act themselves and that freely so Austin cont duas epistol Pelag lib. 1. Cap. 19. Trahitur homo miris modis ut velit ab illo qui novit intus in ipsis cordibus hominum operari non ut homines quod fieri non posset nolentes credant sed ut volentes ex nolentibus fiant The holy Spirit who in his power and operation is more intimate as it were to the Principles of our Souls than they are to themselves doth with the preservation and in the exercise of the liberty of our Wills effectually work our Regeneration and Conversion unto God This is the substance of what we plead for in this Cause and which declares the Nature of this work of Regeneration as it is an Inward spiritual work I shall therefore confirm the Truth proposed with Evident testimonies of Scripture and Reasons contained in them or deduced from them 1. Because the work of Grace in Conversion is expressed by words denoting a real internal efficiency such as creating quickening forming giving a new heart c. 2. It is attributed to be wholly of Grace to the end God might have all the glory and all boasting might be excluded But 1. The Doctrine of these men as the Doctor observes ascribe the whole glory of our Regeneration and Conversion unto our Selves and not to the grace of God for that act of our wills on this supposition whereby we Convert unto God is meerly an act of our own and not of the Grace of God this is evident for if the Act it self were of Grace then would it not be in the power of the will to hinder it 2. This would leave it absolutely uncertain notwithstanding the Purpose of God and the Purchase of Christ whether ever any one in the world should be converted unto God or no. For when the whole work of Grace is over it is absolutely in the power of the will of Man whether it shall be effectual or no. And so absolutely uncertain which is contrary to the Covenant Promise and Oath of God unto and with Jesus Christ. 3. It is contrary to express Testimonies of Scripture innumerable Wherein Actual Conversion unto God is ascribed unto Grace as the immediate effect thereof This will further appear afterwards God worketh in us to will and to do the Act therefore it self of willing in our Conversion is of Gods operation and although we will our selves yet it is he who causeth us to will by working in us to will and to do And if the Act of our will in Believing and
keep up the heat and burning of it Persons may be said to quench the Spirit when they neglect the Means which God hath appointed for the keeping feeding and preserving of it in its full Vigor Heat and Operations in the Soul when they neglect Prayer reading hearing of the Word Meditations the Fire of the Spirit Zeal and Fervency soon decays 2. The Spirit of God may be quenched by neglecting to stir it up Paul exhorts Timothy to stir up the Gift that was in him If Fire be not stirred and blown up it will soon lessen its Burning and go out No Man stirreth up himself to take hold of thee 'T is not enough to pray read and hear the Word but to stir up our selves to do these Duties of Religion fervently if there be never so much Wood on the Fire yet if it be not blown and stir'd up the dead Ashes will obstruct the Burning So in like manner tho Men be never so much in the performance of Religious Duties yet if they let the Ashes of Formality and Deadness remain upon their Hearts the Fire of the Spirit decays 3. Fire is quenched by opposing somewhat of a contrary Nature and Quality to it as Water or the like Fire and Water are contrary the one to the other by reason of their contrary Qualities a little matter will weaken and lessen the burning of Fire and if a Man pour in much of it 't will soon quite exstinguish it so in like manner the Word and Spirit by suffering a little Sin and Corruption to remain in the Heart or Life will soon decay in its Operations Sin is unto the Spirit as Water to the Fire The Flesh lusteth against the Spirit and the Spirit against the Flesh and these two are contrary the one to the other Gal. 3.17 But now if a Man yields to some Sins to some hainous Sins or once lay the Reins loose as it were upon the Neck of his Lusts plotteth and premeditates Sin regards it likes it and watcheth an Opportunity to sin this will soon like much Water quench the Fire also Sin reiterated and often committed tho not so notorious or scandalous hath the like Effect The frequent acting of Sin is like a continual dropping upon the Fire nothing more dangerous than a trade in Sin That you may escape this great Evil of quenching the Word and Spirit observe these Particulars following 1. Consider 'T is a divine Spark which is kindled in your Souls 't is heavenly Fire 't is a holy and sacred thing Men know not what they do when they quench the Motions of the Spirit and will not suffer the Word to kindle in them 2. Consider Who it is that hath kinled this Fire in thee or strives to do it is it not the Almighty the ever blessed God wilt thou adventure to put out the Fire which the Majesty of Heaven and Earth hath kindled in thee 3. Consider how much Pains God hath taken to kindle it how long was it and what means did the Lord make use of before he could cause to speak after the manner of Men the Word to take hold of thee Did he not send a Spark upon thee at one Sermon and then blow upon it that it might break out into a Flame and then send another Spark another Sermon and then another and another and may be after all he brought thee into Affliction and used many ways to effect this great and good Work of his own Spirit and Grace upon thy Heart and wilt thou adventure to mar and spoil this Work and quench this Fire which is thus of the Lord 's kindling If a Father Mother or any eminent Superiour should take much Pains and be at great Charge to kindle a Fire and a Child should know this and yet adventure to throw Water upon it and put it out or yield to a cursed Foe of theirs so to do would it not be judged a notorious Offence 4. Consider the gracious Design of God in kindling this Divine Fire in the Soul 't is that he might raise thee to Life give thee Light melt thy hard Heart and make it fit to receive an heavenly Impression 't is to cement and unite thy Heart to himself that thou mightest glorify him injoy him and be glorified with him for ever 5. Consider If this Fire go out thou canst never kindle it again 't is beyond thy Skill and Wisdom If thou quench another Fire it may be thou mayst kindle that again and make it burn as before but 't is not in thy Power to make this Fire burn Of his own Will begat be us with the word of Truth As many as received him to them gave he Power to become the Sons of God even to them that believe on his Name Who were born not of Blood nor of the will of the Flesh nor of the will of Man but of God He is said to begin this good Work in us He is the Author and Finisher of our Faith Lord thou wilt saith the Prophet ordain Peace for us for thou also hast wrought all our Works in us 6. Consider Thou knowest not whether God will ever set about this Work again or no shouldst thou hearken to thy Lusts and Satan's Temptations to quench the Spirit and put out those good Motions and Desires that are in thy Mind remember that Word My Spirit shall not always strive with Men. And also what our Saviour in the Gospel spake concerning Jerusalem O that thou hadst known even thou at least in this thy day the things that belong to thy Peace but now they are hid from thine Eyes 7. Consider 'T is grievous to the Spirit to be quenched the Spirit is thy great Friend thy Comforter the Spirit helps thee at every dead Lift and maketh Intercession for thee with Groanings which cannot be uttered And therefore do not grieve him Wilt thou quench and put out the Motions of such a Friend Grieve not the Holy Spirit of God whereby ye are sealed to the day of Redemption 8. Consider The Spirit is thy Light put out the Spirit and thou wilt become a dead Man or lessen his Burnings and gracious Operations and thou wilt become a dying Man would'st thou not have thy Eyes out of thy Head nor thy Life out of thy Body then do not quench the Spirit the Eye and Life of thy Soul 9. Consider what the Cause and Reason is Men quench the Spirit 1. Is it not because they would be indulged in their Sins and lie down on the Bed of Sloath and carnal Security Men put out their Fire when they have a mind to go to Bed 2. Is it not because the Fire burns too hot for them it hath kindled such a Fire in their Consciences that scorcheth them so sorely that they know not how to indure it and from hence wickedly go about to quench the Spirit Thus 't was with Felix he heard Paul preach of Righteousness Temperance and
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
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
the quality of man who is no Judge of what God sayes or does but ought rather to be a supplicant and attend his dispensations with Reverence and Adoration And as Hillary words it when the discourse is of the affairs of the great God we must yeild him the Prerogative of knowing best what he says or does and instead of carping pay him veneration The Mysteries which God proposes to be beleived in his holy word as they are in themselves most true and best although all humane Reason which Judges by its own wisdom or carnal conclusions should otherwise determine So their Eloquence an inseparable companion of Divine Wisdom is to be esteemed the best and most elegant by the faithful unless we suppose that God who immediately dictated them to his Amanuensis spoke nonsense and is inferior to his Creatures in that qualification which is down right Blasphemy and any asserting that deserves not only derision but the severest castigation The peculiar Idiotisms and most pure character of speaking which the Holy Spirit used in the publication of the saving word of Truth are by the excellent Glassius a man for his singular pains and exquisite Learning to be celebrated by all posterity as he himself modestly says in part for what mortal can express its whole energy delivered in his Gram. sacra a work well worth Translating And the Lights of speech that is the Tropes and Figures there are in this sacred Rhetorick treated of being indeed the substance of what he writ in Latin upon that Subject we hope faithfully Translated The Tropes in this Volume and the Figures in the second Only the Reader may Note that we have not absolutely tyed our selves to his words but have to the best of our abilities exprest his sence abridging where need was and supplying out of other Learned Authors to which be referr'd or who had written of the same thing in our Language which we consulted and inserted what was judged necessary for the compleating of this work Which Does not only open that part of Scripture which is Tropical and Figurative but may teach the Reader if ignorant of it Rhetorick in general an Art of such General use that no writing can well want it I mean not a jingling affectation of Words or Sentences but the use of Tropes and Figures which nervate sence and move the affections of the Hearer or Peruser Although the design of this work was principally intended to open Scripture Metaphors yet many express Similitudes and other Terms borrowed from an humane custom of speech or appellations obvious in and proper to common Earthly things are improved Parallel wise in the Second Part for common Edification at which the Learned and Candid Reader will not Carp For we bring not all as Metaphors but as Terms that may be used as advantageously and as much to profit though in the strict notion of that Trope not agreeing with its definition which we give in its place of which we caution our Reader under their respective heads In the First Book the Texts alledged are cited from the very original Hebrew and Greek because there are many Tropes peculiar to those sacred Languages which our excellent English Translation rather expounds than renders verbatim We have taken Care to make necessary Tables for both Parts and we purpose with Divine help to continue our Labours in another Volume which you may in page the last of the First and p. 76 of the Third Book of this Volume have a brief account of Our design being to compleat this said Philology for the benefit of such as want the acquirements of humane Literature and are Students in sacred Learning 'T is certain that no sort of men have more need of Learning than the Ministers of the Gospel because their Employment is of the highest concern viz. rightly to divide the Word of Truth and therefore that Sacred Office is not to be intruded into but by Persons duly qualified and called And most certain it is that humane Literature without Grace is a dangerous Enemy to the true Christian Religion and barely considered in it self gives no Right to the exercise of that sacred function any more than the meanest of Mechanick Arts For as Doctor Carlton formerly Bishop of Chichester well says A Lay man that hath the spirit of God is better able to Judge of the Church and its Members than a Man in Ecclesiastical function that hath not the spirit of God And Justin Martyr excellently Infelix est sapiâ—â—ntia extra verbum Dei sapere so that it is not the formality of Academical Degrees nor any Philosophical dexterity which is to be exercised in the things that may be known by the light of natural Reason nor variety of Languages that qualifies a Preacher for if things will travel beyond their Road and must needs be defining things beyond their sphere or reach they become extravagant and sawcy He that Ministers the word ought principally to experience the Grace of God in his own heart and the power of it in that grand and Evangelical work of Regeneration as also to understand those blessed Mysteries of the sacred Scriptures that he may unfold them to others and have a Lawful call which altogether constitutes him in his Office though he never sawVniversity this being the reason given by the Royal Psalmist I have recieved saith he which is an equivalent term and therefore have I spoken his Faith being his Authority for his Preaching that is the primary or Chief Yet we would not be understood to disparage humane learning as a thing of no use for it is of excellent benefit in its place when rightly employed and the knowledge of the Original Languages in which the Scriptures are penned is of very great necessity that we might converse with that sacred Book in its own Emphatical and native Idiom So that this kind of Literature is good as a Hand-maid Hagar-like but if it must needs be Mistress and Vsurp Authority in the Family if like scoffing Ishmael Gen. 21.9 Gal. 4.30 it will mock at the Spirit and the simplicity of the Gospel let it be cast out c. To accomodate therefore such whose Christian minds incline them to Instruct others and need those aids which the want of Languages or this kind of Literature has deny'd them not to instruct the Learned was this work Compil'd and to that end is recommended to the Christian Reader by Benj. Keach Tho. Delaune An Alphabetical TABLE of the most memorable Things and Words Expounded in the FIRST Book A. ACtion Page 27 Affections 26 An Age Ages 23.196 Allegories 202 All 193 Altar 151.186 Anger 7.51 Ancestors 4 Answering 56 Annoint 61.189 Angels 99 Aquatiles 159 Argument 20 Armour 70.179 Arrows 71 Ariel 151 Arm 45.162 Ashes 131 An Ass 154 Author 4 Ax 193 B. BAal 172 Barak to bless and Curse 31 Bald 59 Banner 75 Back 163 Bars 177 Baptism 189 To go backward 175 A Bear 152 To bear 59 Beam
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
good to your own This Trope is very frequent also in the Latin Tongue c. It is put for an Experimental sence of a Fact done Mark 5.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. et scivit corpore and she knew in her body in our Translation 't is she felt in her body that she was healed of that plague Hence by the same Trope or manner of speaking 't is said of Christ verse 30. And Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscens in semetipso knowing in himself that vertue had gone out of him that is feeling and experiencing it 1 Cor. 4.19 I will know not the speech of them which are puffed up but the Power that is I will experience how strong they are in the Faith what zeal they have and how powerfully the Holy Spirit has influenced them More especially by the term knowing Conjugal Society is noted as Gen. 4.1 and 19.5 8. Numb 31.17 Matth. 1.25 Luke 1.34 This was common with the Greeks and Latins as Plut. in Alex. Neque aliam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscebat mulierem that is he knew no other Woman Horat. Ignara mariti ignorant of a Husband To Remember Is put for the Will and Desire Heb. 11 15. If they had Remembred that Country from whence they came they Might have had opportunity to have Returned that is if they had a mind or Desire to have Returned thither c. which exposition is cleared in the following verse viz. But now they desire a better Country that is an heavenly See Isa. 44.21 Joh. 2.7 So Cant. 1.4 We will Remember thy love more then VVine that is by true Faith and sincere Love we will cleave to thee for the great Affection thou hast vouchsafed us which we esteem above all that 's delightsome and precious for such things are synecdochically noted by Wine in this World For the upright love thee that is the Regenerate sons of God who truly know and love Christ and in Life follow him 2 Tim. 2..8 19. Luke 22.19 1 Cor. 11.24 25. In a word to Remember Christ is in a due and faithful sence and apprehension to be united to him and to live to him alone whereas on the contrary To forget God Imports Vnbelief wickedness and Stubbornness of Heart as Hosea 4.6 My People are destroyed for lack of knowledge Because thou hast rejected knowledge I will also reject thee that thou shalt be no Priest to me seeing thou hast forgotten the Law of thy God I will also forget thy Children See 2 Pet. 1.9 Jam. 1.25 Ezek. 22.12 c. Sometimes to Remember signifies a consequent speech or an external real effect as Esth. 2.1 Ahasuerus Remembered Vashti when by the second verse it is evident that he was discoursing of her with his Ministers Ezek. 23.19 Yet she multiplyed her VVhoredoms in calling to mind the days of her youth c. that is both calls to mind and in that very act exercising her former spiritual Whoredom In what sence Remembrance and Oblivion are attributed to God will be seen hereafter Verbs of Affections as to love or to hate are put for the actions themselves which either really or according to the custom or opinions of men are the Results of such Affections The verbs odi and diligo to hate and love do sometimes denote contrary Affections 1. To love signifies seeking and desiring as Luke 11.43 ye love that is ye seek or desire the uppermost seats c. John 3.39 and 12.43 2 Tim. 4.8 'T is put for to be wont as Matth. 6.5 Hypocrites love that is they are wont to pray standing See Psal. 11.5 Prov. 21.17 2 Tim. 4.10 Demas hath forsaken me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having loved this present World which Erasmus well renders hath embraced this present world that is Demas would not be a Companion of sufferers but his desire and seeking was to have good and happy days in this World 2. To Love signifies to prefer regard or take care of one thing more then another To which to hate is opposed which signifies disregard less care and neglect of one thing more then another as Gen. 29.31 with verse 30. John 12.25 He that loveth his Life shall lose it and he that hateth his Life in this world shall keep it unto Eternal Life This is expressed Matth. 16.25 Thus For whosoever will save his Life in the Greek 't is his Soul shall lose it and whosoever will lose his Life or Soul for my sake shall find it By the phrase to Love his Soul is meant a will and resolution to preserve Life even by the denyal or abnegation of the Name of Christ. And to hate his Soul signifies that in comparison of the Name Profession and Truth of Christ the preservation of this Life is a thing not at all valued but that we are ready rather then deny him to suffer even unto Death It is said Luke 14.26 If any man come unto me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also he cannot be my Disciple This Text does not injoyn us to hate our Relations for we are Commanded to Love even our Enemies Matth. 5.44 Luke 6.27 But the meaning is that he that can or will prefer the comfort of Society of his Natural Relations before Christ and his Gospel is not worthy to be his Disciple See Psal. 109.16 17. Prov. 8.36 and 17.19 and 13.24 3. It notes a declaration of an external Gesture which is wont to be the result of Love as Mark 10.21 Then Jesus beholding him loved him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not that Christ approved his answer or had therefore any singular or peculiar respect for him but as it were sweetly smil'd upon him looking upon his talk to be childish and ridiculous even as we smile upon Children when they prattle of such things as are in themselves simple Verbs of Operation as to do are put for acquisition or gain which is the effect of Action and Labour as Gen. 12.5 The Souls they had made in Charan that is acquired or gotten there Gen. 30.30 And now when shall I make for my house also that is when shall I provide or take care to get so much as will be sufficient for my Family Hence 't is said Matth. 25.16 Then he that had received the five Talents went and traded with the same and made them other five Talents that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gained them as verses 17 20 22. it is expounded To Judge besides its proper signification denotes also the Consequent actions as Castigation and Punishment Gen. 15.14 2 Chron. 20.12 Psal. 9.19.20 Acts 7.7 Heb. 13.4 Condemnation John 3.18 Rom. 14.3 Freeing Delivering or Absolving Psal. 35.24 Rom. 6 7. c. The Matter of which a thing is made is put for the thing made THE FIRR-TREE of which Lances were made is put for lances Nah. 2.3 The
for Tryal of a thing by him not certainly known as D. Chemnitius In his Evangelical Harmony says cap. 19. viz. The Devil had a double purpose 1. To know whether Jesus was really the Son of God by this Reason that if by his bare Word or Command he could turn Stone into Bread then of certain he is the Son of God therefore he says not Pray but Command but if in the extremity of his hunger and necessity he cannot do this then he cannot be the Son of God and therefore Satan would take occasion to despise and mock him thus in vain do you trust to that heavenly voice Matth. 3.17 and believe or hope that others shall beleive thee to be the Son of God 2. By that Temptation the Devil endeavours to intice Christ into some sin or distrust of the Divine Oracle or into a vain ostentation or empty Glory if by the Devils suggestion he should work a Miracle c. John 18.38 Pilate said unto him what is Truth In which words some say there is an Irony But in exact speaking of this Trope there appears to be no repugnancy betwixt the words and the mind of the speaker but rather a supine or careless contempt and disdain of truth in the Heart of Pilate who argues by way of diminution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or slight the matter as if he had said if there be a dispute betwixt the Jews and thee about the Truth of Religion I do not Judge it of that weight as to lose my time to hear your altercations or frivolous contentions c. John 14.14 And he Pilate saith unto the Jews Behold your King which is taken as Ironically spoken by many as if he had mocked the Jews then accusing so abject low and contemptible a man that would aspire at the Government and threaten the Monarchy of the Caesars But it is more proper to say that Pilate had respect to the publick acclamation of the People four days before when they saluted Jesus as their King Luk. 19.38 John 12.12 13. In this sence they are the Words of the Excellent D. Gerhard Jam olim expectatis Regem vobis promissum c. For some time past you have expected your promised King but so soon as he appears do you wish him dead Consult your own honour and let it not be said that you furiously persecuted him to whom you have given Royal Honour Caesar does not fear this King do you rather pity him and give over your thoughts of Crucifying him If he be really your King why with so great fury do you design him for such heavy punishment whom you ought rather to defend But if he hath falsly boasted himself to be a King dismiss him with stripes which for his temerity will be enough to the sufferer So therefore by a secret instinct of God Pilate confesses Jesus to be a King even before his crucifixion as he afterwards attributed a Royal Name and Honour to him in the inscription upon the Cross that we may understand that he therefore died because he is our King and that the Goverment is upon his Shoulders Esa. 9.6 c. Acts 23.5 Then said Paul I wist not Brethren that he was the High Priest upon which words we will transcribe the paraphrase of the learned Rivet I know there are many who assert that the Apostle spoke this by an Irony because when he lived among the Pharisees and being himself a Pharisee although the person should be unknown to him yet by the manner of that Courts sitting he could not but Judge who among them was Cheif or High Preist having said ver 3. That he sate to Judge him after the Law But to me it seems more probable that Paul hearing a voice from some of those that sate to Judge for the Priests and all the Counsel came as Acts 22.30 and not knowing from whom it came spoke so He judged it not to come therefore from the High Preist because so hasty and rash a signification of offence did not become his Office and Authority nor was such a speech of at least dissembled Sanctity like to proceed from him It is therefore plain that this Councel was not convened in the accustomed place where the Judicatory order and debates was defined or assigned to be according to every ones dignity and merit but near the Tower whither they were called from the Tribunal where Paul was which is indicated in the 30 ver of the preceding chapter And he Commanded the Cheif Preist and all their Councel to appear in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come Paul therefore hearing a voice from that Company denounces Gods punishment to the speaker for all they that came with the High Priest sate to Judge See also Fr. Junius paral 1.98 c. 1 Cor. 6.4 If then ye have Judgement or Judicatories of things pertaining to this Life set them to Judge who are least esteemed in the Church Some say that these Words are an Irony because Paul says verse 5. I speak to your shame or blushing But it is more probable that the Apostle spoke seriously Erasmus upon the place says The Apostle speaks thus because he would not have Christians to contend before the wicked but that they should rather choose the meanest Christian as an arbitrator of their Cause then wrangle before those Tribunals Aretius upon the place says The Apostle delivers his mind about what they should do for they alledge thus you prohibit us to try our controversies before the Heathen Tribunals but where shall we have a competent and capable Judge The Church not only wants a Magistracy but also Persons fit to determine and compose such differences as ours The Apostle answers that the latter is untrue because the meanest Christian in these matters have a right of equality with the greatest The dignity of the Church is great for Paul judges the meanest worthy of the Office of being Judges rather then appeal to a Heathen Judge What shall we not therefore hope from Superiors But that phrase ver 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak it to your shame is thus well expounded by Aretius This is a new Argument taken from publick shame for to wrangle or go to Law before a Pagan Judge was no less then to bring a scandal upon the Church Therefore there is a caution given against that and because brought occasion of shame upon the Church therefore the Apostle says deservedly I speak it to your shame c. CHAP. VI. Of a Metaphor in General OF a Metaphor in general let the following things be noted 1. As to its Definition it is said to be a Trope when a word is transâ—â—ated from its proper and Genuine signification to another less proper Or when like is signified by like Fabius lib. 8. c. 6. calls it a short similitude There are other Definitions but all to this sence Some in handling the Definition of this Trope tell us that a Metaphor may
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
most intimate Communion that is betwixt God the Son and God the Father which consists 1. With respect to eternal generation for Parents are said to bear their Children in their Bosomes Num. 11.12 Have I begotten them that thou shouldest say unto me Carry them in thy Bosom as a Nursing Father beareth the sucking Child c. For the like reason Prov. 8.30 the Son of God is figured in the similitude of a child playing before his Father 2. With respect to nearest and strictest Relation or rather indeed Vnity of Nature and Essence as John 14.10 it is said that he is in the Father and the Father in him 3. With respect to the dearest and superlative degree of love for that which is dear unto men is carryed usually in their Bosom As it is said of the Disciple whom Jesus loved John 13.23 That he was leaning on his Bosom c. 4. With respect to the most secret Communication For the Son only knew and perfectly sees the Father and therefore he alone reveals him and his heavenly Mysteries to mankind To which last particular John cheifly had respect as appears by the Context Feet are attributed to God by which his Immensity and Omnipresence upon the Earth is noted or signified as Esa. 66.1 2. His Operation or Activity in crushing supplanting or destroying his Enemies as Psal. 74.3 Lift up thy Feet unto the perpetual Desolations See Psal. 110.1 c. The Church is called the place of his Feet Esa. 60.13 Because he exhibits his grace and glory there as if he had walâ—â—t in it agreeable to Deut. 33.3 All thy Saints sate down at thy Feet Every one shall receive of thy words This metaphor is taken from the Custom of Scholars who sat at the Masters feet Act. 22.3 As Paul was at the feet of Gamaliel And Luke 10.39 Mary who sat at Jesus feet and heard his words The Clouds are called the dust of his Feet that is as if he had walkt upon the Clouds as men do upon the Dust of the Earth and with extraordinary swiftness as the Clouds fly in the Air. See Esa. 19.1 and 60.8 and Psal. 104.3 Steps are attributed to Christ before his incarnation Psal. 89.51 Wherewith they have reproached the Foot-steps of thine annointed that is the Documents of the Messiah dwelling in us who by his word raises us up and Comforts us in his promises of coming in the Flesh and to Judgement c. Others say that it is meant of some who by way of derision reproached the Messias for the delay of his coming as proceeding with too slow a pace that is that he would never come The Chaldee They reproach and disgrace the slow steps of the Feet of thy Christ c. Thus much of the parts of a man and the members of his Body which I shall conclude in the remarkable words of Tertullian if that Book of the Trinity be his Divine efficacies says he are shewen by Members not the habit or Corporeal lineaments of God By his Eyes we are to understand that he sees all things and by his Ears that he hears all things and by his Fingers some significations of his Will and Mind by his Nostrils his savoury reception of Prayers as sweet Odors by his Hand his octive and creating power by his Arm his irresistible strength by his Feet his ubiquity c. For members or their particular offices are not necessary to him whose tacit pleasure commands a ready obedience from all things What needs he Eyes that 's light it self What needs he Feet that 's every where Why would he go in when there is not a place out of which he can go What occasion has he for Hands when his silent will is the Builder Contriver or Architect of all things What needs he Ears who knows even the most secret Thoughts Or a Tongue when his very Thoughts are Commands These Members are necessary for men not for God because mans purposes are ineffectual without the assistance of Organs to act by but Gods bare Will is Action producing Effects at his meer Pleasure To Conclude he is all Eye because every part of him sees all all Ear because every part of him hears all c. Humane Affections ascribed to God HEre we must note the difference of humane Affections for some are attributed to God as being truly in him yet not in that imperfect manner or way of accident as they are in Man but far more purely and eminently and that essentially and substantially too And so all words which express humane Affections are first to be separated from all in perfections and then understood of God The words of Augustine are notable The Anger of a man says he causes a disturbance and a torment in his mind but the VVrath of God executes its vengeance with a perfect equity and tranquillity void of all disturbance the mercy of man has some mixture of heart misery and from thence in the Latin Tongue hath its derivation The Apostle exhorts not only to rejoyce with the rejoycing but also to weep with them that weep But what man of a sound mind can say that God can be touched with any anxiety or torture of mind the Scripture every where affirming him to be full of mercy The zeal of men is often tainted with a mixture of spite envy or some other disorderly passion but 't is not so with God for though his zeal is exprest by the same word yet 't is not in the same manner with the Sons of Men. The words of Chemnitius deserve notice Scholars saith he by a depraved application of that Rule that accidents have no place in God have taken away all Affections from him and that most sweet consolation Hos. 11.8 9. My Heart is turned within me my repentings are kindled together I will not execute the fierceness of mine Anger I will not return to destroy Ephraim for I am God and not Man they affirm should be taken according to effection not affection It is true indeed that accidents having no place in God his commiseration is not such an affection as ours but in regard his Mercy is not distinguished from his Essence it is certain that it must be much more ardently in God then we are able to think c. When Joy or rejoycing are attributed to God it either denotes his delight and pleasure in his Creatures Psal. 104.31 The Lord shall rejoyce in his Works Or else his gracious favour and propensity to his Church as men take Joy in things very dear to them Esa. 62.5 As the Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee So Deut. 28.63 and 30.9 Jer. 32.41 c. There is a Joy in God which exerts it self in gracious effects but that is infinitely greater then it is in men or can be thought by them 2. There are certain humane Affections which according to their descriptions in a proper way of
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
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
17.4.6 Christ in his passion was placed as it were in a wide Wilderness and spiritually drank of the greatest Torrent of all tribulations and dolors which by his passing over the Brook Kedron which had its name from its blackness and darkness is noted John 18.1 So much of that Sometimes a Stream or Brook is taken metaphorically in a good sence either because of the abundance of VVaters which are transferred to plenty of good things Job 20.17 By the brooks of Honey and Butter to which Rivers and Floods are added is signifyed a confluence of prosperous pleasant and desireable things even to full satisfaction Psal. 36.8 God is said to make Believers drink of the Rivers or Brooks of his pleasures that is to bestow a plenty of blessed sweet and heavenly good upon them which is that life and overplus or more than abundance which Christ promised to his Sheep John 10.10 Prov. 18.4 The Well-spring of Wisdom is called a flowing Brook that is the mouth of a wise man does largely and abundantly utter and Communicate wisedom See Esa. 66.12 Amos 5.24 where there are express comparisons Or else the Reason of their being taken in a good sence is because in dry and unwatered Countries the inundation of Brooks are very seasonable and profitable Esa. 35.6 In the wilderness waters shall break out and streams in the Desart He adds ver 7. And the parched ground shall become a Pool and the thirsty Land-springs of water This is a metaphorical description of the blessings of Christs Kingdom and with respect to their sweetness and abundance A River if taken in an evil sence signifies the frequent irruptions and invasions of Enemies Esa. 18.2 A Nation whose Land the Rivers have spoiled Here is Divine vengeance foretold upon the wicked Ethiopians by armed Enemies who like mighty currents which none can resist were to overwhelm their Land Some take this properly because there are frequent inundations in Ethiopia a Country full of Rivers Others Metonymically understand it of Enemies who by the Rivers would invade the Country as the Turks often do Hungary upon the River Danubius See Esa. 8.7 If it be taken in a good sence it denotes the favour and blessing of God Psal. 46.4 There is a River the streams whereof shall make glad the City of God The Holy habitation which God placed in that City is intimated to be like a most sweet and pleasant River whose Rivulets or Streams exhilarate and rejoyce in the whole City and therefore it is added The holy of the Tabernacles of the most High By River Jehovah himself by his Grace and protection inhabiting there may aptly be understood and his streams are the special blessings or benefits we receive from his Divine protection which flow from his Grace as Rivulets from a River Neither would it be any error if it should be referred to the Word of God for where that is purely taught and flourishes God himself cannot but be graciously present there c. Esa. 41.18 I will open Rivers in High Places and Fountains in the midst of the Vallies I will make the wilderness a Pool of water and the dry Land-springs of water This is a metaphorical description of the Kingdom of Christ. Brentius upon the place By this metaphor of the Desert waters Fountains and Trees ver 19. is understood That God was to give the Gentiles who are called by the name of dry ground and Desert a most large and capacious Fountain that is the Preaching of his VVord in great plenty that they that are thirsty may drink of the Fountain that is Christ and Eternal blessedness John 7.38 He that believeth on me as the Scripture saith out of his belly shall flow Rivers of Living water Christ speaking of his being to give the Spirit to his believing Apostles by a wonderful effusion as ver 39. Therefore flowing of water must be understood of the plentiful gifts and operations of the Holy Ghost by which the Apostles and other Ministers by Preaching of the Gospel converted many unto Christ and filled them with living comfort VVhat Christ adds viz. as the Scripture saith belongs to the following words and the flowing of living waters out of their Bellies is inferred from some certain places of the Old Testament such as Esa. 58.11 Thou shalt be like a watered Garden and like a spring whose waters lye not that is fail not or do not wax dry Or from the whole substance of the Universal Gospel promises expounded or set forth by the allegory of Rivers Fountains and VVaters such are Esa. 44.3 and 49.10 Ezek. 36.25 26. Joel 3.1 and â—â— 23 Zach. 12.10 and 14.8 But Heinsius elegantly joyns the words as the Scripture saith with the words immediately going before He that believeth on me as the Scripture saith Christ has respect to that place Deut. 18.15.18 where the Prophet is promised Neither was there any place which was then more in their minds John 1.21 and 6.14 Act. 3.22 John 6.40 So that the words which follow out of his Belly shall flow Rivers of living waters are really the words of Christ himself as is clear ver 39. See John 4.14 so far he The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peleg which signifies a Rivulet River or Stream with a gentle or natural current is much of the signification of the former Job 29.6 Rivers of Oyl signifies abundance of good things Prov. 21.1 The Kings heart is in the hand of the Lord as the Rivulets of water that is he will incline it to what he pleases This similitude shews that Kings are carryed with great impetuosity where their inclinations prompt them But yet that it is in the power of God to convert them from evil to good as he dealt with the waters in the beginning directing the way where every River must run A Fountain is generally taken in a good sence with respect to Temporals and Spirituals Examples of the former are Deut. 33.28 The Fountain of Jacob that is the people of Israel which sprung from Jacob shall remain like a lasting Fountain Jer. 9.1 The Eye is called a Fountain or a vein of Tears that is it sheds Tears plentifully See Mark 5.29 Lev. 12.7 and 20.18 c. Examples of the later are Psal. 36.9 For with thee is the Fountain of Life that is thou O God art the cause of all Life and Heavenly blessedness Psal. 87.7 All my springs or Fountains are in thee The sence is That Believers regenerated by the Spirit of God of whom he speaks ver 4.5 should celebrate and sing praises to God in the Kingdom of Christ using this Argument All the Fountains of our life are in thee O our Blessed Saviour Thou alone art the Author Fountain and Original of Temporal Spiritual and Eternal Life Prov. 13.14 The Doctrine of the wise is a Fountain of Life that is wholesome or health-bringing and full of comfort like a clear Fountain which never wants refreshing or cooling water The
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. 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
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
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
perfect harmony and Concord c. A Tabernacle is almost of the same signification and is put for the Church Militant Psal. 15.1 27.4 5. 84.1 for the Church Triumphant Luk. 16.8 Rev. 21.3 The Tabernacle of David Amos 9.11 Acts 15.16 denotes the Kingdom and Church of the Messiah c. The word Tabernacle is said of the Suns tarrying in heaven Psal. 19.4 and of a humane Body 2 Cor. 5.1 4. 2 Pet. 1.14 because the Soul dwels in it as its habitation till death A Chamber or Inner Room which the Latines calls Penetrale is attributed to God which is a symbol of that divine and intimate Communion which the Saints enjoy with him Cant. 1.4 See John 14.2 where the many Mansions there are thus to be Metaphorically understood viz. variety of heavenly Joys Chambers of the South Job 9.9 and 37.9 this denotes that part of Heaven which is near the Antartick Pole or Southern Axis which being below our horizon cannot be seen of us See Prov. 24.4 and 18.8 By Chambers of Death Prov. 7.27 is denoted Damnation The Chambers of the People Isa. 26.20 are temporal Death or the Graves of the Godly from which at the last day there will be a Resurrection A Prison and Imprisonment is most elegantly translated to Denote Gods Vengeance against his Enemy Isa. 24.21 And it shall come to pass in that day that the Lord shall visit that is take notice of the host of every high one with him that is on high and the Kings of the Earth with their Land that is he will punish high and low King and Subject ver 22. And they shall be gathered together with the gathering of Prisoners into the Dungeon and shall be shut up in Prison that is they shall be held Captive by the power of God whatsoever they are that are his Adversaries for this shutting up in Prison denotes any kind of Punishment and after many things they shall be wanting that is they shall never be able to extol or lift themselves up more against God See 2 Cor. 10.4 5. A freeing from prison denotes divine Deliverance Psal. 142.7 A Ship Isa. 33.21 denotes all the force of the Churches Enemies Psal. 48.7 The breaking of the Ships of Tarshish betokens as many Interpreters say the confusion of those Enemies See Isa. 2.16 17. Besides this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make shipwrack of Faith denotes Apostacy from the Faith c. A Grave denotes the depraved Nature of man Psal. 5.9 Rom. 3.13 Their throat is an open sepulchre the Metaphor being taken from the noysome scent of a Grave which is translated to the corrupt and wicked discourse of ill men See Matth. 23.27 28 c. See also Isa. 14.11 Thy Pomp is brought down to the Grave that is none will honour thee c. Metaphors from the various Adjuncts of Men. THese may be Divided into Internal and External of the Internal we have before expounded Many of the Externals by which the various Utensils or Instruments c. useful for humane Life are to be understood we will here treat briefly Arms are translated by a notable Emphasis to denote the spiritual fight or strugling of a Pious Soul against Sin and Temptation Rom. 6.19 13.12 2 Cor. 6.7 10.4 1 Pet. 4.1 Of Which the Apostle treats most Elegantly Eph. 6. upon which see Mr. Gurnal who hath well handled that Subject The Devil is said to be a strong man Arm'd Luk. 11.21 that is well provided with Craft Guile and Subtlety to over-reach and overcome a Soul A Sword denotes 1. A thing hurtful because it is cutting and so betokens most bitter Griefs Psal. 22.20 Luk. 2.35 Hence 't is said of an ill-speaking and virulent Tongue Psal. 55.21 57.4 59.7 Job 5.15 See Psal. 64.3 c. To put a knife to the Throat denotes extreme peril Prov. 23.2 2. It denotes a thing very penetrating and efficacious Psal. 149.6 Micah 5.5 Eph. 6.17 It is said of the Word of God that it is sharper than a two-edged sword Heb. 4.12 Gladio ancipiti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scindendo penetrabilius esse which denotes its piercing efficacy to reach the heart when set home by the Spirit See Isa. 49.2 Rev. 1.16 2.12 16. c. A Bow and Arrows signifie the same thing that is are put for an ill speaking and lying tongue Psal. 64.3 120.4 Jer. 9.3 An arrow flying by day denotes any sudden or invading danger Psal. 91.5 how attributed to God we have shewn in the Chapter of an Anthropopathy page 71. A Quiver wherein arrows are kept is put for a Family wherein Children are well educated Psal. 127.5 see ver 3.4 and Psal. 8.2 Matth. 9.38 Isa. 41.16 Psal. 45.5 Isa. 49.2 the Chaldee renders it It is good for that man that fills his School with them A Shield put for Princes Psal. 47.9 Hosea 4.18 who defend their Subjects as a Shield does the Body Paul calls the Word of God the shield of Faith Eph. 6.16 which quenches all the fiery darts of the VVicked One because when received in Faith it defends a Soul from all the Temptations of the Devil which are as Darts that would obstruct its passage to heaven see Gurnal as before See 1 Thes. 5.8 c. Elisha and Elijah are called the Chariots and the Horsemen of Israel 2 Kings 2.12 13.14 that is their principal strength as Chariots and horsemen are in VVar c. A Staff because it is the supporter of a weak or lame Man denotes help and support 2 Kings 18.21 Psal. 18.18 Hence the Staff of Bread Water c. is put for Meat and Drink by which the life of man is Supported and Refreshed Lev. 26.26 Psal. 105.16 Isa. 3.1 Ezek. 5.16 14 13. c. Hence Bread is said to support in our Version strengthen the heart of man as a staff does the body that is comforts and refreshes him Hence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulcire to prop is put for eating 1 Kings 13.7 c. On the Contrary a staff is a symbol of Meanness and Poverty as in the Prayer of Jacob Gen. 32.10 With my staff I passed over this Jordan that is weak and poor the Metaphor being taken from such as are taken Captives in VVar and despoiled of all their Arms and are dismissed with a Staff Because a staff is an Instrument whereby men use to beat It is put for Tyranny Cruelty and severe Government Prov. 10.13 22.8 26.3 2 Sam. 7.14 Psal. 89.32 Isa. 10.5.24 14.5 A Prize is put for the Reward of the Godly the metaphor being taken from such as win a race or overcome any challenger or adversary that contended with them at any exercise 1 Cor. 9.24 Phil. 3.14 For the exercise of Faith and Piety is compared to a Race or Strife 1 Cor. 9.24 25 26. Gal. 5.7 Heb. 12.1 c. Col. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to defraud of that Reward the metaphor is taken from
16. 1 Pet. 2.5 9. Rev. 1.6 5.10 20.6 because they Sacrifice spiritually to him The Ministry of the Gospel is expressed by the Name of the Levites Isa. 66.21 Jer. 33.18 21 22. Paul is said Rom. 15.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacra operari vel sacerdotio fungi to act the Priesthood whence the Papists infer that he said Mass which is a ridiculous and false conclusion for he adds immediately the Gospel of God so that the term is Metaphorical and signifies the preaching of the Gospel as ver 19 20. Upon which Illyricus well says If the Apostle had not spoke so clearly of this Metaphorical Sacrifice of Preaching the Adversaries would by any Means from thence endeavour to confirm their Mass c. Secondly Sacred Actions have either God or Men immediately for their Object Of the first kind are Sacrifices offer'd to God according to his VVord This word Metaphorically denotes the whole Obedience Passion and Death of Christ and so his satisfaction for the sins of the VVorld Eph. 5.2 Heb. 9.23 26 28. and 10.10 12 14. Of which the old sacrifices were Types and Shadows Then the whole worship of Christians is call'd a Sacrifice Isa. 19.21 and 56.7 and 60.7 1 Pet. 2.5 More particularly by the word Sacrifice is expressed serious Contrition of heart Psal. 51.18 19. Faith and Holiness Mal. 1.11 Rom. 15.16 See Rom. 1.5 Phil. 2.17 New Obedience and Mortification of the Flesh Rom. 12.1 See Psal. 4.5 Sacrifice the sacrifices of Righteousness Devout Prayer is called a Sacrifice Psal. 141.2 Isa. 50.7 So is glorifying of God Psal. 50.14 107.22 Hos. 14.3 Heb. 13.15 Helping our Neighbour Phil. 4.18 Heb. 13.16 Martyrdom for the Truth Phil. 2.17 2 Tim. 4.6 Gods vengeance on his Enemies Isa. 36.6 The offering of first Fruits mentioned Lev. 23.9 10. Numb 15.20.21 Deut. 2â—â— 2 c. yeilds some metaphors 1 Cor. 15.20 It is said that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First Fruits of them that sleep that is of the Dead that shall rise again ver 23. For as a plentiful Harvest followed the offering of First-fruits so shall an universal Resurrection in due season succeed or follow the Resurrection of Christ. Some observe from Lev. 23.11 That the First-fruits were to be offered to the Lord on the Morrow after the Sabbath that is our Christian Sabbath or Lords-day vulgarly after the custom of the Heathens call'd Sunday and that in that very year wherein Christ suffered the day of offering First fruits fell on that day wherein our Lord rose from the Dead so making an excellent congruity with this allusive metaphor which Paul used 2. Beleivers are said to be First fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aparche that is selected from the whole lump of mankind and consecrated to himself into the Adoption of the Sons of God as the First fruits were separated from the rest of the fruits and consecrated to God The glorified Saints in heaven are so called Rev. 14.4 Beleivers are said to have the first fruits of the spirit Rom. 8.23 For as the Israelites by the oblation of first Fruits had hopes to receive the remaining part in due season by the blessing of God So Beleivers by those gifts they receive in part of the Holy Spirit have hopes of a fulness of Joy and a full Harvest of Glory Some understand this of the Apostles only who received the First-Fruits of the Spirit miraculously Acts 2. But the former explication is more conformable to the scope of the Text. 3. It is said of the Jews Jer. 2.3 That they were the First-fruits of his increase that is chosen out of and before all other people of the World and consecrated to him The metaphor is continued All that devour him shall be desolate that is because as any that converted the sacred provision of offerings to their own use against Gods order were guilty and punished Lev. 5. so the People that would eat that is make Israel desolate shall themselves be destroyed Rom. 11.16 If the First-fruit be holy the lump is also Holy and if the Root be Holy so are the Branches that is as the whole lump was holy according to the Law when the first-fruits were offered so whereas the Patriarchs and Elders of the Jews were holy unto the Lord or a people peculiarly separated from all people to him this prerogative shall not expire with respect to their posterity but these also shall enjoy the participation of heaven and blessedness provided they believe the Gospel and heartily embrace it Neither does the Apostle speak of a spiritual but of a legal Holiness Sacred Actions of the latter kind which have men immediately for their Objects although primarily directed to the Worship of God are these Circumcision the peculiar Character of the people of God is put for Regeneration called the Circumcision of the Heart Deut 10.16 and 30.6 Rom. 2.28 Of which there is a fair Periphrasis Col. 2.11 In whom also ye are Circumcised with the Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made without hands in putting off the body of the sins of the Flesh by the Circumcision of Christ and ver 12. adjoyns baptism a principal medium of Renovation c. As the Jews were metonymically called the Circumcision of which we have spoke in the chapt of that Trope so Christians are metaphorically so called Phil. 3.3 And the prophane and wicked are called the Vncircumcision Lev. 26.41 Esa. 52.1 Jer. 4.4 And 6.10 And 9.26 Ezekiel 44.9 Acts 7.51 Col. 2.13 Moses is said to be of uncircumsed Lips Exod. 6.12.30 that is dull of speech or not Eloquent Of the Circumcising of Trees we have treated before Sprinkling upon the people either by Blood as Exod. 24.8 and 29.21 Lev. 14.7 c. Or by water mixt with the ashes of a red Heifer Num. 19. Heb. 9.13 c. Because it was a Type of Cleansing by Christ from sin is metaphorically put for it Esa. 52.15 Heb. 10 2â—â— and 12.24 1 Pet. 1.2 In this are three things remarkable 1. The Satisfaction and merit of Christ called the blood of Sprinkling Heb. 12.4 compared Heb. 9.13 14. 2. The Evangelical Word of Christ which is as it were Hyssop Psal. 51.7 which the Priest sprinkled upon unclean things as the Chaldee paraphrases it See the foregoing and following verses is sprinkled as it were upon the soul in order to its cleansing from sin See Romans 16.25 26. c. Gal. 3 2 5. c. 3. True Faith which is that very sprinkling of the blood of Christ by the Holy Spirit or the application of his Merits and satisfaction therefore they are joyned together Heb. 10.22 Annointing or Vnction because it was used to Kings 1 Sam. 10.1 and 16.13 1 Kings 19.16 To the Cheif or High Priest Exod. 40.12 c. And to Prophets 1 Kings 19.16 Metaphorically denotes any that have a singular call or Consecration to God who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annointed Psal. 105.15
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
their good things here IV. The Lord does not expect that Heathens and Infidels who are like dry and barren ground should bring forth or yield him so much increase and fruit of grace and holiness as those people and nations to whom he hath afforded his blessed Gospel and those Churches that he hath planted and bestowed much cost and pains upon Where much is given a suitable improvement is required and where but little the improvement of a little V. God separates his people from all the people of the world to be a peculiar inheritance unto himself There they have bounds set them viz. Holy laws and institutions within which they ought always to keep that they mix not themselves with the world to pass which bounds is a high and provoking evil VI. God Almighty takes special care of his Church and of every branch and member thereof And for their preservation hath made a hedge a fence yea a glorious Wall round about them This the Devil knows and nothing troubles him more hast thou not made a hedge about him and about all that he hath See more in the Metaphors of a Garden and Vineyard VII The Lord doth by his word plow up the fallow ground of our hearts When he threatned spiritual Judgments upon Israel his ancient Vineyard he says by the Prophet it shall not be digged but there shall come up briars and thorns Before our hearts are digged up they lie fallow Break up your fallow ground And sow not among thorns VIII The Lord finds all our hearts naturally very hard yet some more hard and obdurate than others And that he may effectually break them into pieces he uses divers Instruments some of his Ministers come with the smooth plow of the Gospel Others with the Maâ—â—tock of the law from Mount Sinai Some denounce the threatnings in Gods word like a hammer to break the Rock in pieces IX The Lord shews us in his word that no Persons whatsoever can bring forth good and acceptable fruit till by the word and spirit of grace they are wrought upon and planted or sowen by him X. When God hath through his word and holy spirit broken up the sinners heart by powerful convictions so that the inside of the soul is to it s own sight as it were turned outward as in the case of the woman of Samaria who cried out Come see a man which told me all things that ever I did and as 't was with the Jews Peter preached to who cried out what shall we do Then the filthiness of the soul and its horrid pollution appears and the poor man cries out I did not think there had been so much abomination in my heart that I had been such a Rebel against God O the pride the lust the blasphemy hard heartedness vanity folly and unbelief I find there who could think I had such a prodigie of wickedness XI The Lord takes great pains uses many ways and bestowes great cost to make his People bring forth fruit unto him he sends his word his spirit his Ministers sets Conscience on work and if all will not do but that weeds of Corruption still spring and roots of bitterness remain he sends afflictions to humble and cleanse them and destroy the power of sin XII Though the blessed God sees his people do not Answer his unwearied pains but that abundance of earthliness barrenness and unprofitableness still remains in them yet be gives them not over but with much patience waits year after year not sparing continual labour in order to their Reformation that so they may bring forth more fruit unto him XIII The Lord bestows his choicest mercies upon his heritage with the greatest chearfulness I will rejoice over them to do them good and I will plant them in this land assuredly with my whole heart c. 't is freely given and without grudging he has done as much as could be done to his Vineyard XIV The Lord God knows that though the Church his spiritual Vineyard be sowed with good seed and planted with choice plants yet they cannot grow nor prosper unless watered from heaven with Divine showers and refreshing dew And therefore God opens the sluices or windows of heaven and makes the Fruits of the earth flourish and wonderfully increase the rain c. watereth the earth and maketh it bring forth and bud that it may give seed to the sower and bread to the eater c. XV. The Lord declares in hâ—â—s word that the lowly and humble soul is the most fruitful Christ says he went down to see the fruits of the Valley his chief expectation is from them that lie low in their own sight Trees planted by the water-courses thrive best and bring moist fruit The rain glides off from Hills and Mountains and the Valleys receive it The lofty proud self-conceited person is barren and fruitless the savour of Gods grace abides not on their hearts To this man will I look that is poor and of a contrite spirit he that sees its own emptiness and has no confidence in the flesh but whose trust and dependency is upon Christ is the thriving and fruitful person that like the tree by the waterside spreading his roots by the River shall not see when heat cometh but his leaf shall be green and he shall not be careful in the year of Drought XVI The Heavenly husbandman bestows much pains that he may destroy the weeds of indwelling sin and corruption in his people He uses various means as his word and holy spirit trials afflictions c. in order to that end by these he digs up those weeds by the roots as worldly mindedness unbelief and sensual lusts which else would choak the good seed though some remains of them are left behind to keep us humble and watchful such ill weeds grow apace and are ready to spring up when the least liberty is given By these also this blessed husbandman prunes and pares of suckers or superfluous branches which â—â—eed upon that sap which should nourish his tender plants such are carnal divisions strife and unnecessary contention among Saints busying themselves about idle and unprofitable notions or matters of slender consequence neglecting in the mean time those serious and practical parts of Christianity which are of absolute and undoubteâ—â— necâ—â—ssity these are the spiritual suckers of our time and are the cause that so many lean and barren souls are found in this spiritual Vineyard XVII The Heavenly husbandman waits for the fruit of his fields also He looked that it viz. his ancient vineyard should bring forth grapes Isa. 5.2 Went three years seeking fruit on the fig tree c. And whâ—â—n the time of fruit drew near he sent his servants to the husbandmen that they might receive the fruits of it c. Where God sows plentifully he expects a sutable crop where much is given much is required where
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
Death of the High-Priest the Slayer shall return to the Land of his Possession By the High-Priest's Death an Atonement was made for him saith Mr. Ainsworth XXIV The High-Priest brought the Bodies of those Beasts whose Blood was brought into the Sanctuary to be burnt without the Camp Parallel I. CHrist was of the Race of Mankind of the Seed of David according to the Flesh Forasmuch as Children are Partakers of Flesh and Blood he likewise took part of the same but was altogether pure spotless without the least Stain of Sin II. So Christ glorified not himself to be made an High-Priest but he that said unto him Thou art my Son c. and in another place Thou art a Priest for ever c. The Father invested him in this Office Him hath God the Father sealed He was baptized and the Spirit came down visibly upon him when he was about thirty Years old III. Christ was anointed with the Oil of Gladness above his Fellows How God anointed Jesus of Nazareth with the Holy-Ghost and with Power He had also immaculate Sanctity and Purity in him IV. Christ was said to be glorious in his Apparel cloathed with the Divine Nature as with a Garment he was adorned with perfect and compleat Righteousness V. Signifying saith Mr. Guild the Deity of Christ which as a Circle hath neither beginning nor end and the Royal Dignity whereby he is advanced to be the Supreme Head in all things to his Church or his Kingship See Goodwin's Moses and Aaron VI. Christ's Humanity is cloathed with true Holiness which is compared to fine Linnen clean and white VII The Lord Jesus as our High-Priest presents â—â—or bears the Remembrances of all his faithful People upon his Heart when he appears before God to make Intercession for them He knows his own Sheep by Name VIII Christ hath in him the Perfection of true Light Beauty and Holiness Vrim and Thummim signified Christ's Prophetical Office whereby He as a standing Oracle to his Church answers all Doubts and Controversies whatsoever IX Christ is the real Antitype of this engraven Plate in likeness of a Signet Holiness to the Lord in that the Father hath actually communicated to him his Nature who is the express Image of his Person a glorious Representation of him to us being able to bear and hath born our Iniquities The Lord hath laid on him the Iniquities of us all X. Christ is the Mouth of the Father to the Sons of Men He is called the Word of God God hath spoken unto us by his Son XI Christ's Church must be a pure Virgin chast unstained with Superstition or Idolatry giving neither Love nor Worship to any other Christ owns none but such a People for his Spouse XII Christ offered up his own Body as a Sacrifice for our Sins He appeared to put away Sin by the Sacrifice of himself Christ was once offered to bear the Sins of many c. XIII As Christ was offered upon the Cross for the Sins of Mankind as a propitiatory Sacrifice so must his Blood in a spiritual manner be sprinkled upon our Consciences that we may be cleansed from our Sins and accepted in the sight of God Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience c. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkled the unclean sanctified to the purifying of the Flesh how much more shall the Blood of Christ who through the eternal Spirit offered himself to God purge your Consciences from dead Works to serve the living God But ye are come to Mount Zion c. And to Jesus the Mediator of the new Covenant and to the Blood of Sprinkling that speaks better things than the Blood of Abel XIV Christ's Righteousness remains for ever to cloath and adorn all true Believers 'T is the Wedding-Garment whosoever hath it not shall be shut out of the Marriage-Chamber and cast into utter Darkness XV. Christ sounds the great Trumpet of the Gospel for the assembling and gathering together of his Elect to himself from all the four Quarters of the Earth and will sound an Alarm at the last Day to the general Judgment The Trumpet shall sound and the Dead shall be raised c. XVI Christ is the great Teacher of God's Law 't is he that gives us the knowledg of Salvation that guides our Feet into the way of Peace We must seek the Law i. e. the Mind and Will of God at his Mouth who shews us plainly of the Father His Tabernacle is only standing not Moses's not Aaron's not Elias's but Jesus's This is my beloved Son hear him He is the last and only Teacher sent from God XVII Christ is Judg concerning the Plague of every Man's Heart what Sin is deadly and what not Tho there is no Sin venial as the Papist's affirm yet there is much more danger and evil in some Sins than in others As for example 'T is worse to have Sin in the Affection than in the Conversation to love it than to commit it The best of Saints have not been without Sin Infirmities have attended them yet they loved them not 'T is a loathsom thing to a true Believer That which I hate that do I. The Priest was to pronounce a Man utterly unclean if the Plague was got into his Head So if a Man's Judgment Will and Affection are for the ways of Sin if they chuse and love that which is evil Christ the High-Priest in his Word pronounces such unclean When Men approve not of God's ways because they forbid and give no toleration to their beastly Lust and Sensuality and from hence secretly contemn Religion in the strictness of it these surely have the Plague in their Heads XVIII The Lord Jesus makes and anoints many to be Kings for besides his acting towards Men in bringing of them to their Thrones and Kingdoms as 't is said By me Kings reign he makes all his Saints Kings and Priests and they shall reign on Earth XIX Christ hath the absolute Power of appointing what Officers should be in his Church He gave some Apostles some Prophets some Evangelists some Pastors and Teachers Those that make any other spiritual Office or Officer than Christ hath ordained will be found grand Criminals in the great Day XX. Christ was sent to bless the People by turning every one of them from the evil of their Ways to give Pardon yea the holy Spirit and eternal Life to as many as believe on him XXI Christ entred into Heaven it self alone for us as Mediator through the Merit of his precious Blood shed to make Atonement once for all there to appear in the presence of God for us Neither by the Blood of Goats and Calves but by his own Blood he entred in
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
forth Christ's Glory and Praise in this He excelling all the Sons as far as the Apple-Tree excels all the Trees of the Wood. Simile I. THe Apple-Tree is very profitable to the Owner as it is observed by some it far excels other Trees hence Pliny sâ—â—ith there were many about the City of Rome which were set at a yearly Rent of two thousand Sesterties yielding them more Profit and Revenue by the year than a pretty good Farm II. The Apple-Tree yields diversity of Fruit. It hath saith Mr. Ainsworth more variety of Fruits than any other Tree that grows 't is not easie to reckon up the various sorts of Apples III. The Apple-Tree yields sweet and pleasant Fruit. IV. The Apple-Tree doth wonderfully excel the wild and barren Trees of the Desert which bear no Fruit or else that which is sowr and unwholsome V. The Apple-Tree whether you take it in the Blossom or when its Fruit is fully ripe is a very beautiful Tree and to look upon very lovely and amiable VI. The Apple-Tree in its Leaves Buds Blossomes Fruits c. hath very sweet and comfortable Smells The Spouse alludes to it when she crys to her Beloved to comfort her with Apples VII The Apple-Tree Naturalists observe is a very tender Tree Pliny saith 't is the tenderest of all Trees VIII An Apple-Tree is a very shadowy Tree its Shadow refresheth and by common Experience is found comfortable to sit under in the heat of the Day c. IX 'T is a rare sight to see an Apple-Tree grow in a Wood. X. The Leaves and Fruit of the Apple-Tree are Medicinal XI An Apple-Tree in the midst of the Trees of the Wood affords oftimes much Refreshment to weary Travellers Parallel I. THe Lord Jesus Christ yields his Father more Profit and brings more Glory to him than all the Angels in Heaven or Saints on Earth do or ever did and not only brings Glory to God but also infinite Profit to all his People who are Partakers of his Grace and of the great plenty of Fulness that dwelleth in him II. Jesus Christ excelleth in variety of precious Graces What good thing is it that any true Believers wants or can want of any sort but 't is to be had in Jesus Christ whether Grace or Gifts things for the Soul or things for the Body whether common or special Mercies Of his Fulness all we have received and Grace for Grace III. Jesus Christ the Divine Apple-Tree bears most sweet and pleasant Fruit his Fruit was sweet saith the Spouse to my Taste See the Metaphor of the Vine IV. Jesus Christ infinitly excelleth and surpasseth all Objects and Things whatsoever He is the chiefest amongst ten thousand yea the chiefest in the whole World none like to him in Heaven or Earth V. Jesus Christ is very beautiful whether you consider him in his Incarnation or Exaltation he is most amiable and lovely We beheld his Glory as the Glory of the only begotten Son of God c. VI. How transcendently sweet is the Scent and Odour of our Blessed Saviour How sweet are the Comforts of his Spirit his Word and heavenly Doctrine Thy Word saith David is sweeter than Hony or the Hony-Comb Words fitly spoken are like Apples of Gold in Pictures of Silver God's Word is not only sweet but rare and valuable Christ is wholly delectable his Conception Birth Life Death Burial Resurrection Ascension and Intercession smell exceeding sweet See Vine VII Christ is of a soft and tender Heart full of Bowels of Compassion to poor Sinners weeping over perishing ones and thus 't was foretold of him by the Prophet He shall grow up as a tender Plant and as a Root out of the dry Ground VIII Jesus Christ is a Shadow many ways to his Church I sat down under his Shadow with great Delight He is a Cover from the scorching heat of the Wrath of God a Shadow for need and he is a Shadow for Delight Refreshing and Pleasantness Shadow is often used in Scripture to denote Protection and Mercy See Rock Habitation Vine c. IX It was a rare sight to see Jesus Christ in the days of his Flesh dwelling in the Wood of this World amongst Men. X. The Leaves of this Tree of Life are for the healing of the Nations XI So when a poor weary Soul or spiritual Pilgrime meets with this Divine Apple-Tree and partakes of the Fruit thereof he is sweetly refreshed and supported thereby Metaphor I. AN Apple-Tree is subject to decay in time it doth wither and dye II. The Fruit of the Apple-Tree will soon rot and come to nothing III. The Fruit of the Apple-Tree hath some pernicious Qualities in it it 's only external and it perisheth in the using IV. An Apple-Tree hath no Fruit Leaves nor refreshing Shadow on it for one great part of the Year Disparity I. THe Lord Jesus Christ never decays nor ceaseth from yielding Fruit. II. But the Fruit of the Lord Jesus Christ is incorruptible and will never fade nor decay it endureth for ever III. But Christ's Fruit hath no bad nor hurtful Quality 't is sweet but surfeits not breeds no Worms but on the contrary purges the Soul from all inward Filth and makes it healthful this Fruit is satsifying The Spouse by eating herereof had abundance of Rest Peace Content and Satisfaction IV. There is Fruit always to be found on Christ and a refreshing Shadow this Tree is ever green and knows no Winter Application I. IS Christ compared to an Apple-Tree among the Trees of the Wood Then from hence we may infer not only the Excellency of the Lord Jesus above others but Sinners Strangers and whoever will may come to him and eat of his Fruit and sit down under his Shadow He the Tree of Life is not pal'd fenc'd nor wall'd in as such which are planted in a Garden or Orchard nor is there an Angel or flaming Sword to keep the way of this Tree of Life nor is the Fruit of this Tree forbidden An Apple-Tree in a Wood is common and free to all poor Beggars and Strangers may have free Access thither and who will forbid them Whoever will may come and partake of Christ's Fruit freely II. Be exhorted then Sinner to hasten to the Lord Jesus Christ who is the Tree of Life 1. Consider the Barrenness and Unfruitfulness of all other Trees or Objects of the World that grow in the wide Wilderness where you live what is all the Fruit of earthly Pleasure Profits and Honours of this Life to the Fruit of Jesus Christ To Pardon Peace of Conscience Communion with God Eternal Life c. Let us more particularly consider the nature of Christ's Fruit 2. 'T is exceeding sweet and pleasant to the Taste 't will sweeten all your Bitters 3. 'T is safe Fruit it will do you good abundantly and no hurt nothing is of a surfeiting Nature in it 4. 'T is
seals the Covenant between them for which cause he is called The Mediator of the New Covenant Heb. 12.24 See Mediator IX Christ hath discovered Flaws in Evidences to undeceive those that have been mistaken about their Right to the Heavenly Inheritance Thou sayest I am rich and increased in goods and have need of nothing and knowest not that thou art wretched and poor and blind and miserable and naked Rev. 3.17 Except a man be born again he cannot see the Kingdom of God John 3.3 X. So Christ is of general use to Men since the nature of Mortals hath been so generally corrupted by the Fall by which means there is a necessity of him not only as a Priest to offer Sacrifice for us but also as a Prophet or Counsellour to expound the obligations to Holiness and the spirituality of the Laws of God to us for want of which many go on in their Errors till they forfeit all Priviledges fall under the strokes and penalties of the Law and become miserable for ever through ignorance unbelief and disobedience XI Jesus Christ is a Pleader of Causes which is none of the least part of his work for which see Advocate opened There are many Disparities Christ excels all other Counsellors in many respects See Advocate Inferences 1. SInners may learn from hence whither to go in all doubtful Cases for Counsel in all Cases relating to their spiritual condition 2. If thou dost not know the way to Heaven go to Christ by Prayer and take the directions of his Word 3. If thou dost not know how matters stand between God and thy Soul go to Christ read his Word that will inform thee whether thy Condition be good or bâ—â—d if any Sin is lodged in thee or be loved and spared by thee He tells thee thou wilt miscary for ever 4. If thou refusest to take his Counsel but rather followest the Counsel of thine own Heart or the Counsel of wicked Relations Neighbours or great Ones of the Earth who labour to draw thy Heart from God and from following the Counsel of Christ thou art undone 5. Take heed when thou knowest what Christ's Counsel is thou dost not reject it like the Pharisees who refused to be baptized with the Baptism of John 6. Happy are all such who take the Counsel of Christ. Christ gives Soul-Counsel wise Counsel right Counsel early Counsel needful Counsel chief Counsel safe Counsel Counsel that will inrich the Souls of Men Counsel that will make them good great and renown'd and happy for ever say then with David Thou shall guide me by thy Counsel and afterwards receive me to Glory Psal. 73.24 The Compassion of Christ to Sinners under the Similitude of a Hen. Mat. 23.37 How often would I have gathered thy Children together as a Hen gathereth her Chickens under her Wings and ye would not THE Lord Jesus shews by these words his great Compassion and Affection to the Jews who refused the offers of his Love and infinite Favour Three things are considerable in the Text. 1. Christ's Grace and good Intention to them How often would I have gathered thy Children together c. 2. The way or manner which he took in order to the accomplishing of his gracious Design and Purpose touching them as a Hen gathereth her Chickens under her Wings 3. The Jews Obstinacy Ye would not The Lord condescends very low in making this Simile of a Hen the nature and property of which Creature take as follows so far as it will hold Parallel to the Case in hand Simile I. NVllum enim Animal circa pullos suos tanta Compassione movetur c. Saith Bernard There is no Creature that is moved with so much Compassion towards her young ones as the Hen. II. The Hen is observed to fly in the very face of such ravenous Birds as strive to destroy her Chickens she strives to save and defend them with all her might tho with the utmost hazard of her life III. Such is the Hens care of and affection towards her Chickens that she for their sakes is made weak in all her members and brought to extream faintness Hoc genus animantis magnum affectum in filios habet ita ut eorum infirmitate affecta c. saith Austin this Creature shews great affection towards her young ones that being affected with their weakness she also is made weak IV. The Hen clocks often and with a mournful voice as it were calls her Chickens to her when she perceives they are in danger by the Kite or any other enemy to be destroyed V. The Hen stands ready prepared to receive her Chickens under her Wings to defend them against all Violence that may happen to them VI. The Hen is very desirous to gather all her Chickens together and cover them with her Wings she would not have one of them wanting VII The Hen gathers her Chickens to her and that they may have Food as well as Nourishment and Shelter she looks about and scratches to get them Meat VIII The Hen succors refreshes and makes lively such Chickens that are weak and hang down their Wings and can scarce go she soon recovers them when she gets them under her Wings IX The Hen 't is observed if she finds any Crumbs Corn or any other good thing she gives it to her Chickens though she wants it her self she spares out of her own Mouth and puts it into theirs Parallel I. THe Lord Jesus was moved with the greatest Compassion imaginable towards the poor Jews and Jerusalem which he was first sent to and came to seek and to save This is signified abundantly by that wonderful Passion that seized upon his Spirit when he came near the City and by his Expressions in the Text c. 't is said he wept over it c. and cryed out with a mournful Voice O Jerusalem Jerusalem c. II. The Lord Jesus Christ to save and defend the Off-spring of Israel and the poor Sinners of the Gentiles did not refuse to encounter with the greatest of their Enemies He resisted the Devil who sought to make a prey of them c. No Enemy that strove to devour us but Christ endeavoured to defend us from him III. Christ that he might save poor perishing Sinners by taking Man's nature upon him was made weak in the same sence as 't is said he became poor such was the greatness of his Love and Affection towards us that he bare our sickness and carried our sorrows To what extremity of faintness was he brought when he sweat as it were great drops of Blood and when the ponderous Cross was laid upon him as they led him to Golgotha 't is said he fainted He was touched with the feeling of our infirmities being made like to us in all things sin only excepted IV. Christ calls to poor helpless and impenitent Sinners very often with a mournfull Voice and Tears in his Eyes O that that hadst known in this thy
be burying work for Multitudes seven Months By Fire and Sword shall he plead with all Flesh and the slain of the Lord shall be many Isa. 66.15 16. XXIII Jesus Christ at his first coming did weaken the Kingdom of Satan spoil'd Principalities set up Trophies of his Victory made a shew of them openly led Captivity in Triumph and will compleat the Work at his second Coming will take the old Dragon and bind him for a thousand Years And at the end of the thousand Years cast the Dragon the Beast and the false Prophet into the perpetual Dungeon Rev. 20.2 v. 20. He will then give a Reward to all his Prophets and Saints both great and small make them Rulers over Cities over all Nations To bind Kings in Chains and Nobles in Fetters of Iron and dash them in pieces like Potters Vessels give the Upright Dominion over them in the Morning place them upon Thrones with Palms in their Hands make them Kings and Princes in all the Earth to Reign with him till he deliver up the Kingdom to the Father which puts a final End to all the Wars but retains the honourable Title of being the Captain of our Salvation for ever even for ever Amen Inferences I. FRom hence we may infer what great Danger Christ's Enemies are in and the certainty of their being spoiled if they stand it out against him The Enemies of the Lord shall be broken to pieces 1 Sam. 2.10 the Lamb shall overcome them Rev. 17.14 II. That 't is best for all Christ's Followers to keep close to their Leader not to forsake their own Captain they can never chuse one like him with him there is safety and certainty of Victory Let us say to him as Peter did Whither shall we go Thou art on the strongest side for thou hast the words of Eternal Life III. That it is the Interest of all his Enemies to submit to him whilst Terms of Peace are offered to them there is no standing out against him Can thy Heart endure can thy Hands be strong in the day that he the Lyon of the Tribe of Judah shall deal with thee Many even of the Mighty have fallen under him the Dragon and his Angels could not stand before him How much less than Man that is a Worm and the Son of Man which is a Worme Job 25.6 See Metaphors Consuming Fire Embassador and Man of War Christ a Refiner Mal. 3.2 3. For he is like a Refiners Fire c. He shall sit as a Refiner and Purifier of Silver c. THIS Similitude is taken from Refiners who in Crucibles melt their Metal and separate the drossy parts from that which is pure So Christ by a Divine Heat and Warmth refines and purifies the Graces he bestows on Believers consuming the wicked and vicious parts which are elsewhere called Dross This Refining is called the fiery Trial 1 Cor. 3.13 c. upon which place Chemnitius says this fiery Trial is exercised either by outward Troubles or by Temptations of Conscience or by a more clear Manifestation of Truth by the Word which leads Men from the darkness of Error and Ignorance to the Light which purges out those Dregs that agree not with the pure Graces of the Spirit Simile I. A Refiner is one that tries and refines Metals whether Silver or Gold c. II. The Gold or Silver before a Refiner's Fire refines it as 't is taken out of the Earth is full of drossy matter III. A Refiner to purge and purify Gold that so he may make it very pure hath his Furnace and uses Fire IV. A Refiner knows before Gold is tried and refined in the Fire it is not for his use 't is not pliable V. A Refiner melts the Gold and makes it very soft and thereby makes it fit for his purpase VI. A Refiner to hasten and the better to accomplish his Work makes the Fire more hot or adds to the heat thereof VII A Refiner separates the dross from the Gold and makes it much more fine and pure than it was before and thereby makes it very valuable A little refined Gold is much set by and prized above that which is course and drossy VIII A Refiner refines Gold once and again several times if he designs to make it very pure We read of Silver Seven times refined in a Furnace of Earth Psal. 12.6 IX A Refiner finds it necessary to add or put something of another nature into Gold an allowed proportion of Allay whereby he opens and refines it the sooner and indeed if something of that nature be not done Refiners would tell you Gold would be long before if ever so well refined and fitted for the Hammer X. A Refiner doth not put his Gold into the Furnace to waste or spoil it but contrariwise that there it might be purified not to receive loss thereby he would not lose a grain of it XI A Refiner lets his Gold remain no longer in the Fire than till the dross be consumed and 't is made pure and fit for his purpose XII A Refiner in refining his Gold wasteth his Fewel XIII A Refiner resolves by putting his Gold into the Fire to destroy all the Dross and indeed there is nothing besides the pure Gold that can endure and abide the Fire all Filth and drossy Matter flies away like Smoke XIV A Refiner finds by Experience that pure Gold receives no detriment by the Fire though it grow less in quantity and so that way may seem to waste yet 't is much better in Nature or Quality XV. When a Refiner hath purged and refined Gold 't is formed into choice and rare Vessels and other things fit for Use and Ornament Parallel I. JESUS CHRIST tries and refines his People who are compared to Gold and he not only tries them but also their Graces II. The Hearts of God's People before Christ the Spiritual Refiner refines and purges them are full of Corruption Sin and Filthiness Naturally Men and Women are very foul and drossy III. Jesus Christ that he may purge and purifie his People puts them into a Furnace of Affliction As the Fining-Pot for Silver and the Furnace for Gold so the Lord tries the Heart I will refine thee c. I have chosen thee in the Furnace of Affliction IV. Jesus Christ finds that untill the Hearts of his People be purified and refined by Him which he doth several ways they are not yeelding and pliable in his Hand they will not subject to his Will nor be fit for his use V. Jesus Christ melts and softens his People by Affliction and by the Spirit Thus saith the Lord of Hosts Behold I will melt them and try them for what should I do else for the Daughter of my People As much as if he should say What way else can I use to bring them to be pliable that I may fit them for my purpose God saith Job maketh my Heart soft VI. Jesus
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
Power in Heaven and Earth be given unto him by whom Kings raign and Princes decree Judgment and Justice Nobles rule even all the Judges of the Earth Who is King of Kings and Lord of Lords yet his chief Rule and Government is over the pleasant and delightful Plants the Saints who are on the Earth the Excellent in whom is all his delight 't is they that hear his Word obey his Voice and do his Will c. The hundred forty and four Thousand are pleasant and delightful ones 1. The Father's Name is upon them 2. They are not defiled with Women 3. They follow the Lamb whithersoever he gâ—â—eth These are governed by the Lamb. XII Jesus Christ is the Master of all Moderation both for soft Words and gentle Instructions who by good Doctrine did so eminently qualify his Followers that he fitted them for every Season when cast down he comforted them with good Words and Promises Let not your hearts be troubled ye believe in God believe also in me If I go away I will come again and receive you to my self that where I am you may be also Joh. 14.1 3. When hot and fiery he cools and abates Choler You know not what Spirit you are of The Son of Man came not to destroy Men's Lives but to save them Love your Enemies Learn of me for I am meek and lowly in heart and you shall find Rest for your Souls XIII Jesus Christ is really the cause of all Beauty to the true Church and to all the Members thereof 1. In respect of Imputed Righteousness by which they are justified 2. In respect of Grace and Vertue by which they are adorned 3. In respect of Good Life and Conversation which arises from his Spirit Doctrine and good Example By him all that believe are justified But the fruits of the Spirit are Love Joy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance Gal. 5.22 You are compleat in him who is the Head of all Principalities and Powers XIV Jesus Christ doth greatest kindness in the Winter or dark time of the Church then it is he maketh Intercession manifesteth Care and sends Relief and Succour to the Saints performs all the parts of a merciful High-Priest and Mediator but when the Winter is past the darkness gone and the night quite spent then his Office of Priesthood and Mediatorship shall cease Then shall the Son deliver up the Kingdom to the Father and God shall be All in All. 1 Cor. 15.24 XV. Jesus Christ hath a very honourable Name Jesus which is Saviour Christ which is Anointed The Son of God the only begotten well beloved the Emanuel God with us and he hath a Name above every Name Thou shalt call his Name Jesus for he shall save his People from their Sins The Rulers set themselves against the Lord and his Anointed And we believe thou art Christ the Son of the Living God God is gone up with a shout This is the true God and Eternal Life Lord of all Lord of Glory Prince of Life Prince of Peace Prince of the Kings of the Earth The day-Star from on high that bringeth Life and Immortality to light by the Gospel He hath by Inheritance obtained a more excellent Name than the Angels XVI Jesus Christ is Omega as well as Alpha the Finisher as well the as Author or Beginner of our Faith the Reâ—â—egard as well as the Captain of our Salvation gives the latter as well as the first fruits of the Spirit trains as well as conducts he rewards according to the Works of Piety and Goodness as well as he commands to do them he concludes this day of Grace when he comes to judg as well as he began it when he came to save He ushers in the dismal night of Darkness to the wicked as well as he ushers in the day of glad Tidings and great Joy to the Righteous He appears after the going down of the Sun and shutting up of Mercy as well as before the rising of the Sun and clear approach of Mercy He is a Harbinger to Captivity as well as to the year of Jubile and Deliverance He sends down to Hell and Darkness as well as as sends up to Heaven and Glory I am Alpha and Omega the Beginning and the End Looking unto Jesus the Author and Finisher of our Faith XVII Jesus Christ and the Light of the Gospel altho sometimes obscured by the means of misty foggy Clouds Powers of Darkness Ignorance Unbelief and Heresy yet nothing can hinder his Course but he constantly keeps his glorious Circle in his Dispensation and keeps a continual Motion in a way of Divine Providence until the time of his Kingdom and Patience is over He that hath promised to come will come and will not tarry The Lord whom you seek will suddenly come to his Temple Behold I come quickly and my Reward is with me He cannot be prevailed against by any malignant Powers of Earth or Hell Herod Pontius Pilate the High-Priest the whole body of the Jews the Romans Mahomatans and Papists that hate him and his glorious Appearance cannot obstruct his Motion and Operation in the Church or World nor in any-wise extinguish his Light from its glorious Splendor Hereafter shall you see the Son of Man coming in the Clouds of Heaven with Power and â—â—reat Glory 'T is hard for thee to kick against the Pricks The Disciples waxed bold and multiplied The Blood of the Martyrs was the Seed of the Church O Galilean thou â—â—aâ—â— overcome me saith wicked Julian On this Rock will I build my Church and the Gates of Hell shall not prevail against it The Administration of Christ is like the Path of the Just that shâ—â—neth more and more to the perfect day Of his Kingdom there shall be no end upon the Throne of David to order and establish it with Judgment and with Justice from henceforth even for ever XVIII Jesus Christ in all that hath been or can be said exceeds in Brightness and Glory for as hath been manifested he is the Brightness of his Father's Glory in which respect he exceeds Angels and Men for tho he was the Off-spring of David yet he is the Bright and Morning Star METAPHOR I. The Morning Star did not make it self nor other Stars II. The Sun and Morning-Star are two things for the Morning-Star is much inferiour to the Sun in light and glory III. The Morning-Star gives but external light to the corporal sense IV. The Morning Star gives light only in the night but loseth its glory when the Sun ariseth V. The Morning Star gives Light only to the visible World VI. The Morning Star shall fall from Heaven or be dissolved at the general Conflagration of the World the Heavens and the Earth that now is are reserved c. Disparity I. JEsus Christ the Bright and morning Star made the Orbs wherein the Stars are fixed with the Sun Moon and all
the World besides And thou Lord in the beginning didst lay the Foundations of the Earth and the Heavens are the Work of thy Hands II. Jesus Christ thought it no Robbery to be equal with God And he is not only the bright and Morning-Star but also the Sun of Righteousness see Sun the brightness of his Father's Glory and the express Image of his Person and he upholds all things by the Word of his Power III. Jesus Christ gives internal light which illuminates the Minds and Souls of all Believers This is the true Light who is not only the Light of the World but delivereth also all those that truly follow him out of darkness and bestoweth on them the Light of Life IV. Jesus Christ giveth light continually and can never lose his Glory because a greater Light than he cannot arise The night and the day are alike to him The Light shined in Darkness and the Darkness comprehended it not He is the Lord that is an everlasting Light V. Jesus Christ gives Light to the visible and celestial too to this World and to the World to come or heavenly Jerusalem which City hath no need of Sun or Moon to shine in it but the Lord God and the Lamb is the Light thereof Ye are come to Mount Zion to God the Judg of all and to Jesus the Mediator VI. Jesus shall never fall from Heaven nor be dissolved but abide and continue when the Heavens shall be no more And thou Lord hast laid the Foundations of the Earth and the Heavens are the Work of thine own Hands they shall wax old as doth a Garment and as a Vesture shalt thou shalt fold them up and they shall be changed but thou art the same and thy Years fail not Jesus Christ the same yesterday to day and for ever Inferences I. WHat great Love doth God bear and what Care doth he take of Believers in placing such a Star as Jesus Christ is to be a Light unto them to direct them how to steer their Course in the darkest time so as to miss all dangerous Rocks and Sands and to arrive in safety at the desired and longed-for Haven II. How safe are they that do always steer their Course by his Light and follow his Conduct they shall not be at a loss in their Journeys or Voiages nor suffer Shipwrak by Rocks Sands or Storms but shall have the Light of Life shall never perish Believe in the Lord Jesus and thou shalt be saved III. This may shew also the certainty of their perishing in the Dark and in the Deep that continue their Course to the end of their Voiage without the Light and Guidance of this Bright and Morning Star This is the Condemnation that Light is come into the World and Men love Darkness rather than Light because their Deeds are evil VI. Hence all true Christians that have experimentally enjoyed Inlightnings Refreshings and Conduct by Jesus Christ as the Bright and Morning Star may be stirred up and perswaded yet more and more to look unto Jesus who is not only the Author and Finisher of their Faith but causeth his Glorious Light to shine upon their Path by reason whereof the nearer they approach to the end of their joyful Journey or Race the more and more will the Light shine unto the perfect day Take you heed therefore to that more sure word of Prophecy as unto a Light that shineth in a dark place until the Day dawn and the Day-Star arise in your Hearts V. Lastly If Christ be the Bright and Morning Star then let us look and wait for the Day which he is the fore-runner of seeing the Morning Star hath appeared and is up be sure the Day is at hand and a glorious Day it will be to them who are ready and prepared for it The Coming of Christ compared to the Coming of a Thief in the Night 1 Thess. 5.2 But you your selves know perfectly that the Day of the Lord so cometh as a Thief in the Night THere are various Opinions concerning the Day of the Lord or the Coming of Christ spoken of Mat. 24. Luke 21. 2 Pet. 3.9 10. and in this Text. But if the Scope of the Text be but carefully considered it will clearly appear that the Coming of Christ here spoken of is his Coming at the last Day to Judgment when the Dead shall be raised Read the latter part of the fourth Chapter c. Why the Day of the Lord is compared to the Coming of a Thief in the Night will appear by the following Parallel Simile I. THe coming of a Thief in the Night is with a design to circumvent an unwatchful House and to take his Prey II. A Thief comes provided for his purpose with a resolution to fight and Instruments to make way to his Design Keys to unlock Doors Bars to break them open or the like III. A Thief comes at a Time when all is still and People are least thoughtful of Danger but are careless at ease even asleep upon their Beds thinking themselves secure till they are invaded and their Goods taken away IV. The coming of a Thief into a House puts the careless Family into a great Fright when they see themselves surprized and cannot tell how to help it V. The approach of a Thief in the Night makes the poor amazed Family to forget all their former Pleasures and Enjoyments and expect no more than their Lives for a Prey and glad would they be of them too VI. At the coming of a Thief in the Night Execution is oftentimes done to the Ruin of the People where he comes Parallel I. THe Coming of Christ or Day of the Lord will be with design to circumvent the careless Professors who sleep in a sinful secure State as if there was no God to fear no Jesus Christ to look for no Heaven to be sought no Hell to be avoided to such he will come and seize them for his Prey to cut them asunder and appoint them their Portion with Vnbelievers and Reprobates II. Even so will the Lord Jesus Christ at his second coming be provided for his purpose with Fire and Sword to accomplish his Design which is to make a Desolation in the Earth For by Fire and Sword shall the Lord plead with all Flesh and the slain of the Lord shall be many He shall be revealed from Heaven with his mighty Angels in Flames of Fire c. III. The Day of the Lord will come when all is still and the World least thoughtful of Danger but are careless eating and drinking and marrying and sleeping till the Heavens rend asunder the Archangel utter his Voice and the Judg himself come upon them But as the Days of Noah were so shall the coming of the Son of Man be IV. The Day of the Lord will in like manner put the sleepy Generation that shall then be into a great and dismal Fright when
THe People were stung with fiery Serpents and thereby mortally wounded II. Neither Moses nor the Law could cure the People that were stung with those fiery Serpents but the Brazen Serpent III. The Serpent of Brass was to be lifted upon a Pole IV. After many People died that were stung the Brazen Serpent was appointed to be lifted up as an Ordinance of healing V. A Serpent wounded and a Serpent healed The first that wounded had Poison in him but the second tho called a Serpent it was without Poison or Sting it had the Similitude of a Serpent but had no Venom VI. The Brazen Serpent was not forged by Man's Hand or Hammer but in a Mould in the Fire VII It was made of Brass and not of Gold which Metal besides that it is of a fiery Colour and so might resemble the colour of the Serpent it 's also strong and durable Is my Strength saith Job the Strength of Stones or is my Flesh of Brass VIII They that looked up unto the Brazen Serpent tho never so greivously wounded or stung yet were healed and saved from Death IX They who looked upon their Sores to and grievous Wounds and not the sign that was erected by God's Appointment died notwithstanding the Serpent of Brass X. If they sought to Chirurgeans or Physicians or used any Salves or Medicines of their own or others yet they perished XI The Brazen-Serpent was an unlikely thing or way to Human Reason to heal such deadly Wounds XII He that had a weak Eye or Eyes and yet look'd up to the Brazen-Serpent was cured XIII It was a wonderful means of Cure and undeservedly appointed by God of his meer Pity against the Merit of those Murmurers Parallel SInners are stung with Sin that is like the sting of a Serpent The poison of Asps is under their tongue Sin wounds the Soul My Wounds stink and are corrupt II. So neither the Law nor Levite nor any Creature could cure Mankind nor redeem them from the sting of Sin and Death but only Jesus Christ. III. So Christ was lifted up upon the Cross and is lifted up in the Ministry of the Word and the Ordinances of the Gospel and thereby in the hearts of Believers IV. So after Mankind sinned and was brought under Death Christ came by the appointment of God to dy and be crucified or lifted up upon the Cross to heal and recover us of our Wounds V. So saith Mr. Guild as the first Adam lost Mankind the second Adam redeemed Mankind The first had Sin and venomous Poison in him by means of his harkening to the old Serpent the second tho called a Sinner and made to bear our Sins and had the Similitude of of a sinful Man but yet without Sin VI. So Christ was not begotten by Man but conceived by the Holy Ghost in the Womb of the Virgin VII So was Christ sent not with outward Glory or worldly pompous Shew but mean and humble in outward Appearance Brass being strong c. in this respect it might figure out the Strength of Christ who is able by the power of the Godhead to endure and overcome all his Tribulations VIII So they who look up to Christ by a true Faith tho never such great Sinners shall be healed and saved from eternal Death By recovery of natural Lifeâ—â— in the Israelites was figured Eternal Life by Christ. IX So they who are bitten and grievously wounded with Sin if they fix their Eyes thereon and grieve and mourn in the sight of it and do not look unto Christ by believing they despair and dy eternally notwithstanding the blessed Saviour X. So whosoever seek to any for help but Christ or endeavour by their own Works or Reformation of Life to have Peace with God or trust to and rely upon the bare Mercy of God considering his Justice and do not come to Jesus Christ and look up to him as crucified to satisfy for their Sins are like to perish for ever Let the Men that talk of the Light within look to this XI So Christ crucified is to the Jews and many others in the World an unlikely way to save Mens Souls We preach Christ crucified unto the Jews a Stumbling-Block and to the Greeks Foolishness but unto them that are called Christ the Power of God c. XII So he that hath but a weak Faith yet looks up unto Christ shall be saved We read of three Degrees of Faith in the Gospel and yet the weakest obtained Help and Cure from Christ. First one comes to him and saith If I can but touch the Hem of his Garment I shall be whole The second saith Lord if thou wilt thou canst make me whole The third said If thou canst do any thing have compassion on us and help us One would think the last had no Faith at all it seemed so weak he questioned the Power of Christ. A weak Faith if true will justify and save the Soul as well as a strong Faith XIII So is the Death of Christ to sinful and rebellious Mankind an admirable Work of unmerited Mercy infinitely above what we deserved it was not only above but against our Merits God so loved the World c. Behold what manner of Love is this c. Type THe Brazen Serpent cured only the Wounds of the Body and saved thereby only from Temporal Death II. The Brazen-Serpent retained not always its Virtue to cure also it was not to be worshipped it was gross Idolatry so to do and when in the days of Hezekiah it came to be that way abused it was destroyed and broken in pieces Disparity CHrist cures all the Diseases and Wounds of the Soul and thereby saves from Eternal Death See Physician II. Christ the Anti-type of the Brazen-Serpent retains the like Virtue and Efficacy to save that ever he had ought to be worshipped is the same yesterday to day and for ever Inferences THis shews not only the Necessity of a Saviour but also of Faith in him None were healed but those that look'd up to the Brazen Serpent so no Man shall be saved but he that looks up by Faith to Jesus Christ. 1. Look up timely 2. Look up daily for Sin daily wounds thee 3. Look up with a fixed or single Eye Christ is All and in All. Col. 3.11 Where there is neither Greek nor Jew Circumcision nor Vncircumcision Barbarian Scythian Bond nor Free but Christ is All and in All. NOw to conclude with this second Head of Metaphors Similies Types Parables and other borrowed Terms concerning the Lord Jesus I may well infer from the whole of what hath been said That Christ is All and in All. The Words are a Proposition in which you have 1. The Subject But Christ. 2. The Predicate He is All and in All. Christ is All in all things that are necessary to Salvation and that to all Persons that do believe on him Christ is a
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
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
want of the Spirit for not coming to these Waters VIII The Spirit of God allays that great Drought that is in Men and Women naturally after perishing things But whosoever that drinketh of the Water that I shall give him shall never thirst c. It greatly satisfies the spiritual Desires of the Soul giving Peace inward Contentment and Joy through believing IX The Spirit and the Blessings thereof are free Ho every one that thirsteth come ye to the Waters Whoever will let him take of the Water of Life freely X. The Spirit quenches the Fire of Lust the Fire of Pride the Fire of Passion which Satan and our own treacherous Hearts are ready at every turn to kindle in us and which would were it not for this sacred Water burn and consume our Souls and bring us to utter Desolation METAPHOR OTher Water many times doth prove prejudicial to the Body when it is received at certain times too freely it surfeits and indangers the Life II. Waters whether taken in the common Acceptation elementary Water or cordial Waters or Spirits prepared by Art are not Waters of Life no Water can beget Life nor give Life to the Dead III. Water may be defiled made muddy and become unwholsome and unfit to drink or wash in Disparity THe Spirit never hurts any who drink thereof though in never so great a heat you may freely take down this Water and not be hurt thereby it surfeits none no danger of drinking to excess here II. The Spirit is called the Spirit of Life and Water of Life and may fitly be so termed 1. Because it begets spiritual Life in all poor dead Sinners 2. Because it maintains Life that which gives Life and Being to us as we are Men or Christians preserves the same Whether it be natural or spiritual 3. Because it makes the Hearts of Christians lively and increases Life in them 4. 'T is called Water of Life because it brings unto everlasting Life The Water that I will give him shall be in him a Well of Water springing up into Everlasting Life III. The Spirit ever remains pure and admits of no Filth 't is impossible to defile this Water or make it unfit for the Souls of Sinners See River Inferences FRom hence we may infer that those who have not received of the Spirit or drank of this sacred Water have no spiritual Life in them If any Man have not the Spirit of Christ he is none of his Those that have not this clean Water sprinkled upon them their Filthiness remains II. What Fools are those Men who refuse to drink of the Water of Life 't is but drinking and live for ever III. Be exhorted to pray earnestly long for and endeavour after a Participation of the Spirit How ready are Men and Women to go to this Well and that Well to drink Water for the help and healing of Bodily Distempers go many Miles dispense with all other Affairs that they may be recovered of external Diseases But how few inquire after the Water of Life or leave all their secular Business for the good and health of their immortal Souls To perswade you to acccept of a word of Counsel take these few Motives You are invited Ho every one that thirsteth come ye to the Waters c. These Waters are free you may have them if you have a Heart and Will in you to them the Well is open and Christ stands with his Arms spread forth to call and embrace you If any Man thirst let him come to me and drink The Holy-Spirit a Witness 1 Joh. 5.6 10. It is the Spirit that beareth Witness because the Spirit is Truth He that believeth on the Son of God hath the Witness within himself Rom. 8.16 The Spirit it self beareth Witness with our Spirit c. Rom. 9.1 My Conscience also beareth me Witness in the Holy Ghost c. A Witness is absolutly necessary for the keeping up of Justice deciding of all Matters of Moment or to the putting an end to Controversies that may arise between Parties and for the confirming and establishment of Truth METAPHOR WItness imports something to be done that is to be attested when it shall be required or when there is need of it II. A good Witness is a just and impartial Person one that will tell only the Truth III. A good and faithful Witness decides Controversies upon Trial the right way IV. One Witness is not sufficient to the deciding of some Differences in some Cases there should be more than one Witness In the mouth of two or three Witnesses shall every Word be established V. A Witness is highly esteemed and his Testimony prized by a Man falsely accused when his Life lies at stake thereby especially when such clear Evidence is given in for the Defendant that tends to the clearing up his Innocency and absolutely to acquit him and to his great Honour set him at liberty notwithstanding those cruel and false Accusations of his Enemy VI. A good Witness many times gives in such clear Proof and Circumstances to the deciding of Controversies and ending Differences that the Matter appears exceeding plain in the sight of all Persons VII A good and faithful Witness brings a Man sometimes off triumphantly that all were ready to conclude was a dead Man VIII A Witness is so necessary to confirm Bonds Contracts and solemn Covenants that they are not look'd upon Authentick and good in Law without Parallel THere is somthing done by Christ for us and in us which it is needful there be a Witness of to confirm and establish both 1. Whatever the Lord Jesus did in the days of his Flesh as the sent one of the Father was born witness to by the Holy Spirit by those mighty Works which were done by the means and power thereof 2. The Lord Jesus hath also done great things in those who do believe the Truth of which the Holy Spirit beareth Witness II. The Holy Spirit is a just and impartial Witness The Spirit beareth Witness because the Spirit is Truth III. So the Holy Spirit decides and ends the great doubt that arises in the Heart about the work of Grace the right way will not speak Peace to him to whom it doth not appertain will not clear the Guilty viz. him that believeth not notwithstanding his seeming Zeal Holiness c. nor condemn the holy and sincere Person notwithstanding the Weaknesses and Infirmities of his Life IV. So in the great case of Interest or no Interest in Jesus Christ or about Faith and Regeneration there must be two or three Witnesses no more is required First The Spirit of God And secondly Our Spirit or the Testimony of our own Conscience The Spirit it self beareth Witness with our Spirits that we are the Children of God V. When the Spirit of God with a Man 's own Conscience gives in Evidence for him touching his Sincerity when accused by Satan and by wicked Men and
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
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
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
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
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
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
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
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
III. Treasure hath a great Influence upon the Hearts of the Sons of Men. IV. Treasure is much sought after with great Care and Pains and when obtained Men are very loath to part with it V. Treasure is usually kept in some strong or secure place to the end it may be safely preserved VI. Treasure sometimes signifies Store and Plenty of good Things VII Much Treasure makes Men great and honourable in the World VII Treasure will carry a Man a great way in and through great Straits Afflictions Sorrows and Sufferings Parallel THe Gospel is much in little it hath been of that Esteem that in the time of its scarcity a Load of Hay hath been given for one Leaf of the Epistle of James in English See the Word of God compared to Light II. So doth the Gospel How many poor miserable wretched Men and Women have not only been supplied as to their need but enriched thereby III. So hath the Gospel through the Spirit and therefore the Lip of Truth saith Where the Treasure is there will the Heart be also IV. What Pains did the holy Men of old use in seeking after a Discovery of the Truth of the Gospel and of the things therein contained And what a Cloud of Witnesses are there who rather than they would part with this Treasure parted with their Lives and all they had V. So the Word and Gospel of God hath been preserved in the worst of Times when the great Design of Men and Devils hath been to destroy or corrupt it Thy Word have I hid in mine Heart VI. There are Store of good Things held forth in the Gospel viz. Christ Grace Glory and every good Thing else with him and by him VII Faith in the Gospel raiseth to great Honour O what Dignity ariseth from that noble Birth that is from above until which how mean and disgraceful an Object is fallen Man VII So the Gospel and the Grace of it O how far and through what Difficulties will it carry a Man With what contentment have Christians behaved themselves in the want of all outward Enjoyments having had a little of this Treasure METAPHOR ALL Treasures here be they never so rich or rare yet they are but earthly or from the Earth II. Earthly Treasures are corruptible and many times are spoiled they become worth little or nothing Lay not up Treasure on Earth where Moth and Rust doth corrupt c. III. Earthly Treasures tho they may go far and supply many bodily Wants yet they cannot supply Soul-Wants IV. The Poor have but little of worldly Treasure and therefore 't is they are accounted poor it is mostly in the hands of the great Men of the Earth V. Men by their natural Care and Industry may get worldly Treasure and grow rich thereby VI. Worldly Treasure may be taken away by Thieves as well as eaten by Moths Disparity BUt such is the Glory of the Gospel as that it is a Treasure from Heaven and of an heavenly product and extract II. But the Gospel and Grace thereof is a Treasure incorruptible it cannot putrify or be spoiled its Splendor and Glory is durable But of incorruptible the Word of God c. III. But the Gospel or Word of God extendeth to the Supply both of the Soul and Body The Gospel heard and received by Faith makes up a full Supply to the Soul of whatever it needs My God shall supply all your Wants c. IV. But it is evident that the Poor receive the Gospel and James saith expresly that God hath chosen the Poor of this World rich in Faith c. The Poor of this World have generally most of this sacred Treasure and so are the richest Men. V. No Man whatsoever tho never so worldly wise ingenious careful and industrious in laying out all his natural Parts can enrich himself with this sacred Treasure What hast thou which thou hast not received VI. But the Gospel is a Treasure that cannot be taken away by Thieves nor can the Moth corrupt it it is called the everlasting Gospel Inferences THis shews who are the truly rich Men and Women in the World and what is indeed the true Treasure that will make them so here and to Eternity Jam. 2.5 2 Cor. 6.10 II. It shews the Folly and Madness of those that slight and despise the Gospel Heb. 2 2 3. Jer. 8.8 9. III. What strong Motives might I produce in order to the getting of this Treasure 1. Would you be rich for ever would you have durable Riches c. 2. VVould you be defended and know how to subsist another Day Then get much of this Treasure Quest. But is not this the way to be in the more danger For 't is not the Poor that the Thief cares to meddle withal but the Rich We see what Assaults they meet withal that have this Treasure therefore 't is best to be at ease and quiet and forbear to middle with it Answ. God's Power and Strength is laid out for its Preservation and of the Vessels in whom it is It is God's Treasure and the Vessel too for his People are his peculiar Treasure He will keep it night and day lest any hurt it meaning his People whom he hath enriched with this Treasure Quest. But why is this Treasure put into such earthen Vessels Is it not in the greater danger therefore to be lost they being so subject to be broken Answ. 1. They are tho mean in the VVorlds eye and also in their own yet chosen and sanctified Vessels and fitted for the Lord's use so that the Treasure can suffer no loss by the Vessel 2. The Power of God is the more manifested in preserving this Treasure in an earthen Vessel Object But these Vessels may be nay have been and are often broken and turned to Dust. Answ. Yet God never wanted a Vessel for this Treasure nay those that are turned to Dust are not destroyed they are but dissolved that the Treasure might be the more diffusive and spread it self The Blood of the Saints hath been the Seed of the Church FINIS ADVERTISEMENT THere is a second Volume ready for the Press which consisteth of two Parts The First opens by way of Metaphor and Parallel c. about One hundred sixty eight Metaphors Similes Allegories and other borrowed Terms contained in the holy Scriptures consisting of all the principal Metaphors Similes c. that the Authors can meet with under these ten Heads following 1. Such as concern the Graces of the Spirit and Ordinances of the Gospel 2. Such as concern the holy Angels and the Souls or Spirits of Men. 3. Such as respect the Church of God 4. Such as concern 1. Man in general 2. Good Men 3. Wicked Men. 5. Such as concern the Ministers of the Gospel 6. Such as respect Sin wherein the odious Nature of Sin is largely opened 7. Such as concern the Devil 8. Such as concern the false Church and false
in that they suit all Conditions of the Soul and tend to answer all Objections a poor Sinner or weak Believer can make opened in many Particulars 26 27 28 Power A twofold Power in Christ 20 Christ hath a glorious Power shewed in 14 Particulars 20 21 Q. Quench HOw the Spirit may be quenched 55 What the Cause is that Men quench the Spirit 56 What a wicked thing it is to quench the Spirit 57 R. Reveal GOspel reveals 1. Christ's glorious Person 2. His glorious Office 3. His glorious Love 4. His glorious Riches 5. His glorious Power largely opened 13 14 15 Rich. Christ very rich 18 The Nature of Christ's Riches 18 19 S. Salvation GOspel Salvation glorious Salvation in 16 Particulars 38 39 Salvation only by Christ and how by Christ opened 12 Sins Christ bore our Sins what meant thereby 12 T. Treasure THe Gospel compared to Treasure in eight Partic. 74 75 W. Will. Concerning the Will of Man and how it acts and how acted in Conversion largely opened 26 27 28 Word Word of God compared to a Net in nine Particulars 45 46 Word compared to Gold in twelve Particulars 47 48 Word compared to Milk in five Particulars 50 Word compared to strong Meat in three Particulars 51 Word compared to Honey in five Particulars 51 Word compared to Fire in 11 Partic. 53 54 Word compared to a Hammer in four Partic. 58 Word of God the Sword of the Spirit opened in nine Particulars 59 60 Word compared to Leaven in six Particulars 61 62 Word compared to a Glass in eight Particulars 62 63 64 Word compared to a Plough in ten Particulars 65 66 Word compared to Seed in fourteen Particulars 67 68 Word compared to Rain in thirteen Particulars 70 71 72 ERRATA PAge 6. l. 16. for quantity r. quality P. 9. f. 3. r. 14. P. 14. l. 8. add his P. 14 l. 7. blot out in these respects because P. 15. l. 4. blot out as P. 15. l. 12 r. therefore P. 15. l 61. f. had r. were P. 16. l. 29. f. you r. him P. 16. blot out so P. 26. l. 31. f. heod r. head P. 41. l. 10. f. out r. at P. 42. l. 17. f. he r. it P. 47. l. 43. f. then r. when P. 51. parall 6. l. 8. add a before glorious P. 52. in the Margin f. Goodwin r. Godwyn P. 60. par 30. l. 5. leave out when P. 62. l. 6 add he after t is P. 65. par 1. l. 10. f. it r. he P. 108. l. 28. f. them r. him P. 109. dispar 1. l. ult f. Son r. Image P. 164. par 17. leave out one he P. 190. par 3. l. 8. f. I r. we P. 194. par 2. l. 2. f. Peoples r. People P. 197. dispar 3. l. ult add of P 209. dispar 2. l. 2. f. dwelt r. dwelling p. 218. par 25. l. 9. leave out it p. 221. par 6. l. 3. f. thee r. him p. 223. par 2. l. 4 f. spendor r. splendor p. 225. dispar 1. l. 1. put and after heavenly p. 27. metaph 3. l. 4. f. Bubbs r. Buds p. 237. Infer 4. partic 4. f. the r. to p. 237. infer 6. l. 2. add is after it p. 248. dispar 6. l. 6. f. ot r. not p. 249 for Paralâ—â—el r. Disparity p. 252. par 6. l. 2. for hight r. high p. 274. par 2. Marg. r. Psal. 49.14 p. 284 par 11. l. 7. for rew r. crew par 9. l. 2. blot out to p. 290. metaph 14. l. 6. for rejected r received Motive 3. l. ult add at all after nothing p. 302. met 1. blot out a. p. 303. met 9. l. 1. put a before fat p. 304. par 14. l. 15. for to be r. are they p. 309. l. 10 for include r. conclude In the Epistle to the Reader for near twenty Years Study read near two Years Study 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levis velux mobilis fuit subsilii saltavit Judg. 9.4 Leigh in voc Franz hist. Animal cap. 26. p. 554 * Lib. 3. Confess cap. 5. * Budaeus lib. 5. de asse et partibus ejus p. 754. Pat. 2. Clav. Script Col. 15. Alsted * Non movent non persuadent sacrae literae sed cogunt agitant vim inferunt legis rudia verba c In Annot. Act. 10. p. 317. Lib de vero Cultu c. 21. 1 Cor. 2.4 5. †Genus estquod de pluribus differentibus essentialiter praedicatur in quid non conversim ut animal genus est hominis * Species est pars generi subjecta ut homo est species animalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Species est quae collocatur sub genere ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 video 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transnominatio a chanâ—â—e of Names or transmutatio sive nominis pro nomine posito ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeolice pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen c. Joh. 6.63 Part. 1. Col. 1162. * Primo loco vox Spiritus denotat ipsum spiritum sanctum gratiose per verbum et baptismum operantem posteriori loco spiritus sancti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutare intelligitur * In te in sâ—â—mine tuo Copulativa et idem est ac id est c. Mouth Tongue * Percutiamus eum propter isâ—â—am Linguam hâ—â—c est sermonem illum importunum nobis odiosum Non decorum est stulto labium dignitatis quanto minus liberali labium salsitatis * Lib. 35. cap. 14. Graeci Anqui doron palmum vocabant Dona Munera quia Manu darentur * So it is in the Hebrew Love Mercy * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emosyna eâ—â—t genus omne beneâ—â—icii quod in miseros confertur Beza The word signifyeth Mercy and Pity therefore all our Alms must proceed from a Merciful and Pitiful heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Prosopolepsia * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oblivisci Jebovae cordis contumaciam Infidelitatem impietatem importat * In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is he that loveth his soul c. and hateth his soul c. * In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is he that loveth his soul c. and hateth his soul c. * Quando faciam ego pro domo mea * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * â—â—aes meâ—â—m fecit aggravari Ubicunque Auro Argento quae nomina ut reliquorum metallorum apud Hebraeos plurali carent numeralia nomina juncta leguntur pro siclis ejusdem Metalli usurpantur Junius in Gen. 24.22 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nephesh * So the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Video Meliora proboque Deteriora sequor Ovid. * So the Hebrew Actâ—â— 20. â—â— Phil. â—â— 12 Ps. 16.6 〈◊〉 5.30 32. Brent 〈◊〉 in loc Gerrhard Toâ—â— 3. loâ—â—or de
the pleasure of a lovely day-spring Such as neglect or reject this Word walk in darkness and are involved in errors and perish everlastingly The other Interpretation in substance agrees with this Noon is taken for things most evident Deut. 28.29 The Latines have a Proverb meridiana lux Noon light which is put for a most clear and evident thing There is a comparison with the Noon time when there is mention made of the light and splendor of felicity Job 11.17 And thy time shall arise above the Noon day so the Hebrew that is thy most illustrious Glory shall shine all round or about thee See Psal. 37.6 The Evening is elegantly opposed to the Morning when the speech is of the vicissitude of Calamities and Comforts which God observes in Believers Psal. 30 5. Weeping may endure for a night or as the Hebrew may lodge for an Evening but joy cometh in the Morning that is the Godly are compelled to weep in the darkness of the Cross and Sufferings but the most joyful morning and light of Divine help will come again See John 16.20 22. Psal. 126.5 6. So the word Vesperascens drawing towards an Evening is used for ceasing Esa. 24.11 The Sun-setting in the Evening leaves the darkness of night to succeed it so when joy ceases it leaves Calamity and Mourning To the day is opposed Night by the same Reason almost as darkness is which in a Moonless Night and cloudy sky invade us Job 17.12 They change the Night into day The light they said is near because of darkness he speaks of his thoughts which ver â—â—1 he called the possessions of his heart because of his hope and expectation of good as Christ commands us Luke 21.19 In patience and hope to possess our souls Therefore he said that his Thoughts or Possessions of his heart were broken of denoting that all hope of good perished and then adds that the same cogitations turned night into day and that light was near with respect to those dark dispensations that is he certainly hoped that those Calamities which he compares to an obscure night should be turned into prosperity which he shews by the word Day and that the light of long expected peace is near This explication agrees with what follows ver 13. If I wait the Grave is mine house c. ver 15. And where is now my hope As for my hope who shall see it ver 16. They shall go down to the bars of the pit when our rest together is in the dust As if he had said my expected hopes together with my body shall ere long be carried to the Grave and expire with this Life Job 35.10 But he said not where is God thy maker Who giveth Songs in the Night that is who in adversity giveth help and deliverance for which Praise and Glory becomes due to him See Micah 3.6 c. Sometimes the Night signifies the Reign or Dominion of Impiety and Hell Rom. 13.12 But what we find 1 Thes. 5 7. For they that sleep sleep in the Night and they that are drunken are drunken in the Night is understood by some of natural sleep and night but others interpret it of spiritual sleep that is carnal security in wickedness Rom. 13.11 Eph. 5.14 and the night of infernal power Erasmus in his paraphrase elegantly joyns both and thus unfolds this Apostolical text The Day of the last Judgment is to be dreaded by those who are blinded by vice and lead a life like Nights But you that are Brethren are not to fear it because it shall not find you unprovided for all you that follow Christ do not belong to the Kingdom of darkness but to the Kingdom of light and God especially if in piety and reality ye walk close to the rule of your Profession and so live as that it may appear that ye watch in the light and not snort in darkness There if we would not be oppressed let us not sleep as others do who have not known the light of Christ But let us be watchful and sober having always a circumspect mind that we admit not any thing through incogitancy which may prove offensive to the Eyes of God or men For as such as sleep a natural sleep do it by night and such as be drunk with wine are usually so in the night so they that sleep in sin are involved in darkness of mind and such as are drunk with carnal desires and delights so called are entangled in the mists of a dark mind But it becomes us to whom the light of the Gospel day hath shined to be sober and watchful c. Metaphors taken from Fire SO much for Heaven and what belongs to it We shall now treat of the Elements which are four viz. Fire Air VVater and Earth and produce what metaphors are taken from them The Metaphors taken from Fire shall be considered with respect to its quality and effects viz. 1. It s clearness purity splendor and other Attributes and in that respect it is translated to Angels Psal. 104.4 Heb. 1.7 Fire in its efficacy of acting and penetrating in agility and celerity is eminent before other Creatures of God which qualities may be fitly applyed to those holy Ministers of God The Fire always moves upwards So all the actions of Angels tend to the Glory of God By a flame of Fire Charity or Love is signified Eccl. 8.6 Angels are wholy inflamed with a Divine Love From Fire Angels are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphim that is flaming or fiery from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saraph in Latin incendit cremavit in English he burnt Arias Montanus says that Seraphim signifies purity from any spot filth or heaviness for so Fire is and therefore those Ministers of God which Esaias saw to have a purging and purifying efficacy in their divine ministrations for the profit of men Esa. 6. ver 3.6 7. In that Vision one of the Seraphims exercised his purifying vertue by applying the external symbol of a live Coal to the Prophets Lips Musculus in his Comment says That this Vision of Angels standing about the Lord sitting in his Throne was in Fire that they may be called burning Seraphims which is very suitable to the thing in agitation The Lord was angry with his wicked and rebellious people To judge whom he sate in his judicatory Throne And therefore as that great Session and Tribunal is an argument of his wrath so the fiery appearance of his ministring Angels betokens his dreadful Anger for that conflagration which was to consume the wicked was then and there a burning 2. Fire also denotes the Word of the Gospel of Christ published among the Gentiles Luke 12.49 In treating of this we must have respect to the vertue and efficacy of Fire as well to its shining and enlightning quality wherein it agrees with what we said about light which betokens conversion and the mystery of Salvation as also its kindling quality for the Word of Christ
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
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
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