are fitted as Vessels of Wrath for Destruction Metaphor I. THe Sun is a Creature and had a beginning and when Time is swallowed up of Eternity it will set and rise no more II. The Sun gives Light but cannot give Sight the Sun-Beams tho never so powerful cannot make a blind Man see III. The Sun shines but in one Hemisphere at once when it rises to us it sets to our Antipodes IV. The Sun hath endamaging as well as healing Qualities defaces Beauty maketh Men faint Fruits are sometimes withered to nothing by it V. The Sun is inanimate hath neither rational sensitive nor vegetative Life tho in some sence called the Fountain of Life VI. The Sun is the Servant of Men from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister 'T is Idolatry to worship it Disparity I. JEsus Christ is God in his Essence uncreated and without beginning Christ endureth for ever he is Alpha and Omega the Beginning and the Ending the First and the Last II. Christ gives Sight as well as Light he made the Blind to see He also cures spiritual Blindness as Saul's by Ananias Acts 9.17 III. Christ is able to shine over the whole World at once It may properly be said of him as of the King of Assyria The Stretching out of his Wings are able to cover the World at one moment IV. Christ hath no hurtful quality he quickens the Soul never makes it faint He makes Deformity beautiful and lovely ripens but never withers the Fruits off Grace His Beams are destructive to none but such as have no root such indeed he withers V. Christ has Life Light and Heat and is often in Scripture called our Life for he gives and maintains both natural and spiritual Life VI. Christ is our Lord whom Men and Angels must worship all the Host of Heaven adore him 'T is gross Impiety not to worship him Inferences I. HEnce we may learn to know the Worth and Excellency of Christ as also the indispensible and absolute Necessity every Soul lies under of receiving Divine Illuminations from this everlasting Sun for as natural Bodies perish without the Influence of the natural Sun so will Souls if the Sun of Righteousness give not his Life-cherishing Efficacy II. Hence we may also see how greatly we are concerned to pray earnestly to God that our Hemisphere may never be deprived of this Sun of Righteousness nor overspread with the Clouds of superstitious Popery nor other Heretical Errors and Darkness III. This may shew the Folly and Madness of such as would drive the Light of the Gospel out of the World 1. In respect of the Wrong and Injury they would do the World thereby if they could effect it 2. Their Inability to accomplish it IV. Hence we may infer the Necessity of labouring whilst it is day we know not how soon our Sun may set and we are not sure of another The Lord thus threatens the Prophets that cause the People to err I will cause the Sun to go down at Noon c. Which Judgment the Lord God in Mercy deliver England from Christ the Root of David Rev. 22.16 I am the Root and Off-spring of David c. THere is a great and glorious Mystery in these Words many understand not how Jesus Christ should be the Root and yet the Off-spring of David This Text agrees with those Words of our Saviour If David called him Lord how then is he said to be his Son They understood him not Christ as he is God is David's Lord and the Root of David but as he is Man he is his Off-spring and hence elsewere called the Branch Christ is and may fitly be called and compared to a Root The Root of 1. Grace 2. Glory Metaphor I. A Root is that from whence the Tree and Branches do proceed II. A Root is a thing hidden in the Earth and not obvious or visible to the Eye III. A Root hath Life nay 't is the Center of Life the Life of any Tree or Plant is principally in the Root IV. The Root beareth the Body of the Tree and all the Branches thereof V. The Root communicates Sap and Nourishment unto the Body and all the Branches thereof VI. The Body and Branches have a necessary dependance on the Root VII There is much Life and Sap in the Root when the Tree and Branches seem dead dry and sapless VIII As is the Soundness and Firmness of the Root of a Tree the more sound firm and stable is the Tree it self with the Branches thereof these being likely to endure when those that have no Root fall away IX The Root is best secured of any part of the Tree being excellently fortified by Nature in the Earth X. Those that would utterly destroy the Tree strike at the Root XI The Root communicates of the same Life and natural Virtue to the Tree and Branches Parallel I. FRom the Lord Jesus Christ the Root of David all Believers do proceed I am the Vine ye are the Branches See Christ the true Vine II. The Deity or Divine Nature of Jesus Christ is a hidden thing cannot be seen with mortal Eyes Christ's Glory was vailed under Afflictions Reproaches Poverty c. as a Root is under the Earth III. In the Lord Jesus Christ is Life He is called the Way the Truth and the Life As the Father hath Life in himself the Son also hath Life in himself Life is in Christ as Sap is in the Root of a Tree IV. The Lord Jesus Christ this Root bears up his Church and every Member thereof V. The Lord Jesus Christ conveys Sap and Nourishment to all his Church and every particular Believer or Branch thereof hence he is called our Life VI. The Saints and Church of God have the like dependance on the Lord Jesus Christ Without thee we can do nothing VII There is much Sap and Life in Jesus Christ for the Godly when oft-times they seem like withered and dry Branches VIII The Goodness Firmness and Soundness of this Divine Root the Lord Jesus Christ shews us the very happy stedfast and secure State of the Church This Root cannot fail nor decay and consequently the Church and People of God shall endure and stand against all the Storms and Blasts of the Devil Antichrist and all wicked Enemies IX The Lord Jesus Christ is secured from Hurt and Danger whilst his Church is daily exposed thereunto being hid in God as it were You are dead and your Life is hid with Christ in God X. The Devil 's grand Design being utterly to destroy all the Godly struck most furiously at Jesus Christ the blessed Root XI Christ communicates of his Spirit and Divine Nature to his Church If the Root be holy even so are the Branches Be ye holy even as I am holy He that hath this Hope in him purifieth himself even as he is pure Metaphor I. NAtural Roots
Sin is put for Sinners Isa. 1.18 Though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as wool that is the sinners by having their iniquities pardoned shall be cleansed and purified from the guilt and condemnation of sin for Sin properly and in it self cannot be made clean Psal. 51.9 Matth. 8.3 his Leprosie was cleansed that is the Leprous man was healed Ps. 25.11 Exod. 14.4 Gen. 34.29 Deut. 8.17 Job 15.29 Prov. 31.29 Esa. 10.14 and 30.6 Rev. 18.3 Prov. 15.6 Jer. 20.5 c. Job 6.22 Prov. 5.10 c. 2. The thing Contained is put for the thing Containing and a thing in a Place for the Place GEN. 28.22 And this stone which I have set for a Pillar shall be Gods House that is this Place where I have erected a statue of Stone Josh. 15.19 Give me springs of water that is some portion of Land where there may be springs of water for 't is added that he gave her the upper springs and the nether springs that is a Field in which there were Springs in the higher and lower part See Ezek. 26.5 14. Hosea 9.6 Amos 8.5 Math. 2.11 They opened their Treasures and offered him Gifts that is they opened their Cabinets for so says Kirstemius upon the place the Arabick word signifies or Purses where their Treasure or precious things were kept See Psal. 135.7 Matth. 12.35 Matth. 22.13 Cast him into outer Darkness that is Hell the place of Darkness See more examples Matth. 25.10 They that were ready went with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the marriage that is into the place where the Marriage was to be celebrated It is said in the same Chapter v 21 23. Enter thou into the Joy of thy Lord that is into the place of joy the Coelestial Kingdom Mark 3 1â—â— And unclean Spirits when they saw him fell down before him viz. Jesus that is men possessed with unclean Spirits Luke 21. For all these have of their abundance cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the gifts of God that is into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gazaphylacium the place where those offerings were put which were bestowed upon God It is therefore called Corban i. e. a Gift Matth. 27.6 See more Acts 16.13 16. where Prayer is put for the place of prayer as also Luke 6.12 Heb. 12.1 Let us run with patience the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certamen Strife or race that is set before us that is our course in this place of strife or racing Rev. 8.3 And another Angel came and stood at the Altar having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Golden Incense that is a Golden Censor as we translate it See verse 5. To this kind of Metonymie may be referred when the Wind is put for that quarter of the World from whence it blows 1. Chron. 9.24 Jer. 49.32 and 52.23 Ezek. 5.12 Matth. 24.13 And where any River is put for the bordering Country by which it runs Esa. 23.3 Jer. 12.5 Zach. â—â— 3 See also Jer. 2.18 where it is with all a Metaphor 3. Time is put for things done or existing in Time THIS is to be understood of the word Time it self as also of Names which expresse Parts of Time whether it be naturally or by institution divided Time 1 Chron. 12.32 And the Children of Issachar which were men that had understanding of the times to know what Israel ought to do that is they were skilful and well instructed in prudence whereby they knew what to do and when to do it and therefore went before the Israelites 1 Chron. 29.30 With all his Reign and his viz. Davids might and the times that went over him and over Israel and over all the Kingdoms of the Countries that is the various Negotitiaons and Chances whether prosperous or adverse which in any of those times happened to them Esâ—â—h 1.13 Then the King said to the wise men which knew the Times that is who knew past transactions which happened in the respective times or who knew how prudently to manage and act all things in season Job 11.17 And thy time shall arise above the Noon day so the hebrew that is thy Meridian prosperity shall be clearer then the light or most illustrious Psal. 31.15 My times are in thine hands that is my Life Health and the whole state and course of my Life for whaâ—â—soever changes come thou governest them by thy providence See Ps. 139.1 â—â— 3. c. 2 Tim. 3.1 c. An Age which is a part of Time as Heb. 1.2 By whom also he hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ages that is the world which endures for Ages and therefore all things existing in time So Heb. 11.3 This signification comes from the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both Ages and World Rom. 12.2 Be not conformed to this Age that is the impiety of this World or the wicked men living in this Age. For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Matth. 13.22 Mark 4.19 Luke 16.8 2 Cor. 4.4 Gal. 1.4 Eph. 2.2 and 6.12 2 Tim. 4.10 c. Years Prov. 5.9 Lest thou give thine honour unto others and thy years unto the Cruel lest thou give thy Life unto a Jealous Husband who will kill thee whereas otherwise thou mayst be safe and secure See chap. 6.32 33. c. Dayes Deut. 4.32 Ask now of the Days that are past which were before thee c. that is the histories and Transactions of former times search the Annals 1 Sam. 24.19 Wherefore the Lord reward thee good for this day which thou hast done unto me so the original that is for the benefit and good I received from thee this day Mark 13.19 Those days shall be such an affliction as was not from the beginning that is what shall come to pass in those days or in that time This denotes such prodigious Calamities as if that time were even Misery it self 1 Cor. 4.3 But with me it is a very small thing that I should be judged of you or of mans day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as we translate it mans Judgment because there are certain Days allotted for Judgments Eph. 5.16 Redeeming the time because the days are evil that is very many evils scandals and sins are perpetrated in these times The Books of Chronicles are called the words of days that is a repetition narrative or rehearsal of the gests and transactions of those times The Days of any one in Scripture phrase is called that time wherein any signal thing for good or evil happens to him For Good as Hosea 1.11 Luke 19.42 44. For Evil as Iob 18.20 Psal. 137.6 7. Eccle. 5.19 Jer. 17.16 with Jon. 1.3 and 3.10 and 4.1 5 9 10 11. Jer. 14.7 20 21 c. Ezek. 21.19 and 22.4 Obad. 12. Micah 7.4 Psal. 37.12 13. With respect to the Effect Calamities and Misfortunes are called the days of the Lord because he justly punishes men for
10. Zach. 13.7 Munsterus upon Esa. 34. says that the Sword of the Lord is his Divine Decree which none can change Psal. 35.2 3. By these Weapons Divine Vengeance is metaphorically described See Rev. 19.15 21. The term Sword is applyed also to God with respect to its penetrating force of which more hereafter in its proper place A glittering Spear or lightning Spear is attributed to God Hab. 3.11 Stones Hail Thunder Lightning c. sent from Heaven are thereby noted as Josh. 10.11 When a Shield or Target is ascribed to God it is to be understood of his propitious Favour and Mercy to men through Christ becoming their defence protection and security warding as a Sheild does blows all assaults and violences of the Enemy and converting all into Good for his people Gen. 15.1 Deut. 33.29 Psal. 3.3 4. Psal. 18.2.3 Psal. 28.6 7. Psal. 84.11 12. Psal. 5.12 For thou O Lord wilt bless the Righteous With favour wilt thou compass them as with a Shield The Word of God is called a Shield Psal. 91.4 Prov. 30.5 Eph. 6.16 Because when it is received by Faith its vertue is exerted in the defence of Believers The Holy Spirit is called an Earnest given by God to Believers 2 Cor. 1.22 and chap 5.5 Eph. 1.14 The Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom the Greeks borrowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Arrhabo any thing that is given to confirm a promise or bind a bargain therefore some translate it a pledge According to Suidas Arrhabo or an Earnest is a piece of money given by the Buyer to the Seller to ascertain the payment of the residue Jerom says it is a certain Testimony Evidence or Obligation to secure the bargain made It differs from a pledge which is left as a security for the return of borrow'd money and upon payment is returned to the Owner The Holy Spirit is thus called because it assures believers that they shall obtain Eternal Life Some refer this metaphor to Nuptials or Marriage as the Bridegroom pledges his Faith to the Bride and gives her an Espousal token as a pledge to assure her that he will Marry her so when God Espouses himself to believers Hos. 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness and in Judgment and in Loving kindness and in Mercies c. But the Nuptials of the Lamb did not yet appear Rev. 19.7 Therefore God gives them a most noble Earnest viz. The Holy Spirit to comfort their Hearts and confirm their Faith that they shall in due season be admitted to the Marriage of the Lamb. It is said Psal. 75.8 For in the hand of the Lord there is a Cup and the Wine is red it is full of mixture and he poureth out the same but the dregs thereof all the wicked of the Earth shall wring them out and drink them by which the various kinds of Divine Afflictions are intimated The like Metaphor we meet with Esa. 51.17 22. c. Chariots are attributed to God by which either his Divine Magnificence is manifested to men as Habac. 3.8 Thou didst ride upon thine Horses and thy Chariots of Salvation or else it denotes those Myriads of ministring Angels mentioned Psal. 68.17 The Chariots of God are twenty thousand even many thousands of Angels The Wheels by which a Chariot or Cart moves are by an Elegant Metaphor attributed to God Psal. 65.11 Thy Cart-wheels drop fatness so the Hebrew that is thy Clouds distill down Rain and Snow which refresh and fertilize the ground so that with the blessing of God it produces various profitable and necessary fruits The Clouds are called the Chariots and Horses of God and Rain is said to make the Earth fat and fruitful Psal. 18.10 11 12. and Psal. 164.2 3. Esa. 19.1 Riches are attributed to God by which the abundance of his Divine Majesty and Glory as also his Mercy and Grace are noted Prov. 8.18 Rom. 2.4 9.23 10.12 11.33 2 Cor. 8.9 Eph. 1.7 8 18. 2.4 7. 3.8 16. Col. 1.27 Phil. 4.19 Such as receive these in true Faith are called Rich in God Luk. 12.21 and Jam. 2.5 Windows are ascribed to Heaven the Habitation of God out of which he has as it were a prospect and sends good or evil upon men Gen. 7.11 and 8.2.2 2 Kings 7.2 Esa. 24.18 Mal. 3.10 Deut. 26.15 Psal. 14.2 and 102.19 20. Lam. 3.8 50. A Furnace is attributed to God Esa. 31.9 by which the Divine Vengeance whereby God as it were in a fiery oven consumes the Enemies of his Church is intimated Esa. 30.30 33. Psal. 21.8 9 10. Lot Portion or Inheritance is attributed to God when it is said that the People and Land of Israel is his Heritage Deut. 32.9 Jer. 2.7 and 12.7 8. and 6.18 c. By which his great Love and singular Care and Providence is intimated See Exod. 19.6 Deut. 11.12 And when it is said of Christ that he is constituted Heir of all things Heb. 1.2 And that he hath by Inheritance obtained a more excellent name then Angels ver 4. it is with respect to his right of primogeniture and Divine title of Command over all things A Book is ascribed to God by which his most exact knowledge and Providence is noted the metaphor is taken from wisemen who are wont diligently to note down in their Books such Persons Things and memorable Actions which they would remember The Book of Gods Providence generally considered concerns every Creature as Psal. 139.16 To this belongs the Book of Life out of which to be blotted is death which we find mentioned Exod. 32.32 33. compared with ver 10. Numb 11.5 And sometimes more specially it concerns the Church and Believers Psal. 56.8 9. Mal. 3.16 The Book of life so often mentioned in Scripture as Esa. 4.3 Dan. 12.1 Psal. 69.28.29 Phil. 4.3 Luke 10.20 Rev. 3.5 and 13.8 and 17.8 and 20.12 15. and 21. ult is nothing else but the singular knowledge God has of such as shall be saved of which See 2 Tim. 2.19 The Lord knoweth them that are his c. Or as it were a Catalogue which God keeps of those who by Faith in Christ are elected to Everlasting Life In the vision of Daniel chap. 7.10 and John Rev. 20.12 We find Books of Judgement mentioned by which that Divine and most exact knowledge of mens Deeds and Words are symbolically denoted And whereas the Scripture uses a plural expression Jerome and others do understand that there are two Books of Judgment one for Believers the other for Vnbelievers for the World is wont to be distinguished into these two sorts John 3.18 â—â—6 c. To this relates that saying Esa. 65.6 Jude 4. viz. Behold it is written before me I will not keep silence c. Oyl or Annointing is attributed to God Psal. 45.7 Thy God hath Annointed thee with the Oyl of gladness above thy Fellows
the Honey-Comb the Delight of good Men a sure Guide to them in all their Ways and none of its Commands are grievous but all Duties required by it are reasonable VI. In this there is none so holy and upright as the Lord who is no Respecter of Persons hates flattering Words and giving of Bribes will spare none for the Dignity of their Birth or Antiquity of their Lineage but will do Justice according to Right and Law whether it be upon Angels Emperors Kings Princes Priests Prophets his Church that are his professed Friends as well as upon the World his professed Enemies He will destroy his own anointed Ones if they stand in opposition to Justice and Equity Cities Kingdoms Towers Temples all shall fall rather than Law and Justice be justled out of place He spared not Angels overthrew Kings mighty Kings with Kingdoms and Nations Pharaoh King of Aegypt Og King of Bashan Nebuchadnezzar King of Babylon Darius King of Persia and Alexander King of Greece Herod King of Judea Jerusalem and Samaria with both their Kings When once they come to be laid in the Ballance and the Lord enter into Judgment with them when he ties Judgment to the Line and Righteousness to the Plummet Noah Daniel and Job shall not save when Truth Law and Justice calls for a cutting off He will by no means spare the Guilty when the Time of Forbearance is expired VII Of this no Man shall have wherewith to accuse God for he will not do more than is right that Man should enter into Judgment with his Maker nay he will rather make abatement than over-do And this hath been owned in his Act of Judgment Thou hast not dealt with us according to our Iniquities VII In this case the Lord our Judg hath sufficiently approved himself first in respect of the Old World secondly in respect of Sodom and Gomorrah where he would take nothing upon Trust but come down himself to see if things were so bad as they were represented to him And for Israel and Judah their Sins did testify to their Face before he did execute Judgment upon them IX To this in respect of God 't is said In the Day thou eatest thereof thou shalt surely die I will destroy Man from the Face of the Earth and 't was done Pharaoh and his Host that thou hast seen this day thou shalt see no more for ever Because thou didst not restrain thy Sons I have rejected thee from being a Priest Because thou hast caused my Name to be blasphemed the Sword shall not depart from thy House Because Nebuchadnezzar was lifted up with Pride he shall be driven from his Throne Because his Son did not humble but harden his Mind his Kingdom was numbred finished and translated to the Medes and Persians X. As for God his Way is not only perfect and his Word tried but he is of one Mind and there is none can turn him in a Case of Right Truth and Justice His Councel shall stand for he is not as the Son of Man that he should repent With him is no variableness nor shadow of turning He is the same yesterday to day and for ever He changeth not will not alter the thing that is gone out of his Mouth XI In this Jehovah is not behind-hand for he is a God with whom the Fatherless find Mercy pities the Poor when he sees they have no Helper breaks the Teeth of the old and young Lion smites the Enemy upon the Cheek-Bone avengeth their Cause when they crie to him and hath destroyed them and their Posterity who made long Prayers to devour Widows Houses XII The Almighty hath a great and mighty People under him even all the Inhabitants of the World Europe Asia Africa and America He is God of all the Kingdoms of the World and Judg of the whole Earth XIII In this our high and mighty Judg doth overmatch all other Judges for he is provided with Legions of Angels all ready to observe his Dictates and obey his Commands The Devils are all subject to him so that if he say Go they go Do this and they do it Millions of Men are under his Influence and as many Fowls of the Air Beasts of the Field and creeping Things of the Earth to do his Will to execute his Judgments when he speaks the word or lifts up his hand to them They shall invade the Courts of Kings enter the Chambers of Princes fetch Emperors off their Thrones bring them to Chains Blocks and Gibbets when he passes Sentence and gives Orders to do it XIV God is to be feared not only as a Creator who can annihilate and dissolve make Men cease to be as a Father who can love and rebuke as a Lord who can command and give Orders but as a Judg who can punish in this World and bring Mens Sins before-hand to Judgment XV. With God is terrible Majesty and he rideth upon the high Places of the Earth XVI God doth often reprieve and put off the Execution of Sentence so that Delinquents are not speedily executed but a Time given them to consider their ways The old World had one hundred and twenty years given them before Judgment was executed Judea Jerusalem and Samaria continued a long time before the Fury of the Almighty broke out upon them XVII God sometimes gives Orders to Angels to punish and execute his Sentence when Men are out of the reach of human Hands as in the case of Nebuchadnezzar the Host of the Assyrians and Herod the King Tho great Men join hand in hand for Wickedness yet shall they not go unpunished XVIII God will punish those that himself employs in case they exceed their Commission in any case that concerns his Act of Justice He punished Assyria and Babylon for going beyond their Bounds in his own Works of Judgment against the Jews XIX God the great Judg doth vindicate his own Honour and the Justice of the Laws he executes by giving Liberty to the People to testify against him if they have wherewith to accuse and demands of them what Evil their Fathers have seen in him requires them to testify to his Face if his Ways are in any point unequal XX. God when he comes forth in a way of Judgment doth not execute the fierceness of his Wrath he is far from rendring to Men more than they deserve he doth not reward according to their full demerit but in the midst of Judgment remembers Mercy XXI God hath assigned an Advocate to plead before he proceeds to Judgment If any Man sin we have an Advocate with the Father XXII God hath not only made Laws and published them and will judg Men for wilful and reiterated Rebellions but keeps a Register for the great Day to be then opened as it is written Some Mens Sins go before-hand to Judgment and they that are otherwise cannot be hid The Judgment shall sit and the
10.34 I came not to send Peace but a Sword that is not such peace as that men will rest contended and quiet in Paganism or Irreligion but contend earnestly for the true Religion in their Confessions and Preaching of the Gospel even through Sufferings Persecution and Blood c. A line or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 measuring Rope is put for a Countrey or tract of Land because by it was measured as Amos 7.17 Micah 2.5 Zach. 2.1 For it was a custom to Measure Land by an extended Chord and distribute Inheritances as in Palestine which is done in modern times by a Rod or Perch therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A cord Rope or Line is put for the bounds space or quantity of the portion of Land given Deut. 3.4 All the line of Argob the Kingdom of Og in Bashan The Chaldee sayes all the house or place of the Province c. see Joshua 17.14 Psal. 105.10 11. Zeph. 2.5 c. Sometimes it is also a Metaphor Deut 32.9 For the Lords portion is his People Jacob is the Cord of his Inheritance that is a People peculiar to himself and segregated and divided from the World see Psal. 16.6 the lines are fallen unto me in pleasant places yea I have a Goodly heritage Our Saviour who is here speaking by the Prophet uses this Metaphor to express the Figure or Delineation of the Church c. Hence it is said 2 Cor. 10.15 16. Not boasting of things without our Measure that is of other mens labours but having hope when your Faith is increased that we shall be enlarged by you according to our rule abundantly to preach the Gospel in the Regions beyond you and not to boast in another mans line or Rule of things made ready to our hand where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regula a Rule signifies that space Measured by it as if God had divided the World among the Apostles that they should preach in their particular and respective precincts or allotted places Money is put for Property or Estate purchased by Money Exod. 21.21 for he is his Money that is he purchased or bought him with his Money and is to him as good as Money 3. A Thing or Action is put for the Effect produced by that Thing or Action THis kind of Metonymie is to be found distinctly in Nouns and Verbs of which we are to note that some are referred hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of Analogy in which as I may speak there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connotation or consignification that is when the Thing or Action is not to be understood strictly for the effect but together with its Effect and consequent In Nouns Certain termes which signifie Affection are put for their Effects as 1 John 3.1 Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God The Emphasis is great here as if Jehovah had said that he hath graciously given us his own very Love whilst he adopts us into the priviledge of Sonship By bestowing this blessing he bestows himself and makes himself one with us for he is Love 1 John 4.8 Mercy is put for the Benefit and Commiseration that proceeds from it Gen. 20.13 and 32.13 I am less then the or I am not worthy of the least of thy mercies 2 Chron. 35.16 By the same Trope the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms what they give in Charity to the poor Matth 6.1 Luk. 11.41 Act. 10.2 4. Motum internum significat quo inclinentur homines ad miserendum pauperis Chamier That is It signifies an internal motion by which men are inclined to pitty the poor Anger is put for punishment or vengeance which proceeds from Anger Psal. 79.6 Pour out thy wrath or Anger upon the Heathen c. Micah 7.9 I will bear the Anger or Indignation of the Lord c. Rom. 2.5 But after thy hardness and impenitent heart treasurest up unto thy self Wrath against the day of Wrath c. see Rom. 3.5 and 4.15 and 13.4.5 Eph. 5.6 Anger is put for a Command given in Anger 1 Sam. 28.18 Because thou obey'dst not the voice of the Lord nor executed'st his fierce Wrath or Anger upon Amalek c. Judgment is put for Punishment and Castigation or Correction Exod. 6.6 I will Redeem you Israelites with great Judgments that is great punishments upon Pharaoh Pro. 19.29 Judgments that is punishments are prepared for Scorners c. when I send my sore Judgments upon Jerusalem that is punishments c. see Ezek. 14.21 Rom. 2.3 1 Cor. 11.29 1 Pet. 4.17 It is put for Condemnation Jer. 26.11 John 3.18 19. 2 Pet. 2.3 In 1 Cor. 11.29 It is said he that eateth and drinketh unworthily eateth and drinketh Damnation but in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Judgment Sin with the Synonymous terms is put for the punishment of Sin Gen. 19. 15. The Angels hastned Lot saying arise take thy Wife and thy two Daughters which are here lest thou be consumed in the Iniquity of the City that is in the punishment of the City Psal. 7.16 his sin or mischief shall return upon his own head that is the merited or condigne punishment See Jer. 14.16 Zach. 14.19 With a Verb that signifies to bear or carry it intimates the Guilt and Conviction that preceds punishment which must certainly follow as Exod. 28.43 Lev. 5.1 and 20.20 and 22.9 Numb 14.33 Ezek. 23.35 49. and 18.20 and other places Work is put for its reward Lev. 19.13 the work of him that is hired so the Hebrew shall not abide with thee all night until the morning Jer. 22.13 Rev. 14.13 that they may rest from their Labours and their works follow them Sometimes it is put for the merit of the Work Rom. 11.6 And if by Grace then it is no more of Works otherwise Grace is no more Grace But if it be of Works then it is no more Grace otherwise work is no more work here Grace and Work that is to say merit are opposed to each other Divination or Augury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for the Price and Reward of it Numb 22.7 And The Divinations were in their hands that is as in our Translation the Rewards of Divination which were to be given to Balaam Labour is put for the profit or fruit it produces Deut. 28.33 All thy Labours shall a Nation which thou knowest not eat up Psal 78 46. He gave their labour unto the Locust Psal 105.44 They inherited the labour of the People Psal. 128.2 for thou shalt eat the labour of thine hands Pro. 5 10. Eccl. 2.19 Isa. 45.14 Jer. 3.24 Ezek. 23.29 Hunting is put for Venison got by Hunting Gen. 25. 28. And Isaac loved Esau because he did eat of his Hunting that is his Venison see Gen. 27.3 So much of Nouns there are some Metonymies in Verbs as Verbs of Knowing and such as betoken Affection or
Operation of which kind are Verbs that signifie to know which besides the bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or knowing denote the motions affections and effects that are joyned with knowledge as Psal. 90. 11. Who knoweth the power of thine Anger that is who considers or regards the power of thine Anger so as to awake from the sleep of sin and seriously to repent Israel doth not know c. Isa. 1.3 That is considers not nor takes notice of the Blessings the Lord gave it Jer. 8.7 Luk 19.41 John 8 43. Why do ye not know my Speech that is approve it and with a faithful Assent receive it The Answer of Christ giving the reason of this follows viz. even because ye cannot hear my words that is so understand them as to Embrace and close with them for through the Devils blinding of you and your wilful choice ye are of your Father the Devil and the lust of your Father ye will do To know is put for approbation as Rom. 7.15 For that which I do I know not that is as our Translation hath it allow not Rev. 2.24 But unto you I say and unto the rest in Thyatira as many as have not this Doctrine and which have not known the Depths of Satan that is have not approved of his Snares and deep Temptations To be Conscious signifies more then barely to know which differ as much as Knowledge and Conscience as Psal. 35.11 False Witnesses did rise up and they asked me things that I knew not that is of which I am no wayes conscious to my self as Psal. 51.3 because I know mine Iniquities and my sin is ever before me Where the Prophet includes the terror of Conscience and serious Contrition 2 Cor. 5.21 It is said He that is God the Father hath made him that is Christ to be sin for us who knew no sin that is who was not guilty of any sin for he was most perfectly holy and without sin So that he was made sin in this sence viz. The Father imputed our sins to him according to Esa. 53.6 And the Lord hath laid on him the iniquity of us all or hath made the iniquities of us all to meet on him c. To Know Is put for Estimation or Judgment of any thing with respect to its value or worth as 2 Cor. 5.16 Henceforth know we no man after the Flesh that is we do not value or esteem any man for external things as Riches Poverty Honour Disgrace legal Priviledges c. After which follows Yea though we have known Christ after the Flesh yet now henceforth we know him viz. that way no more he speaks of the Estimation of Christ carnally or in a fleshly way viz. in that state of humility wherein he was plac'd during his sojourning here For in that respect we shall know him no more but in his state of Exaltation Grace and Glory we shall know that is value esteem and prize him not for any legal Derivation or Pedigree with respect to his humane Nature but because he is the great Saviour and Intercessor exalted to Glory at the right hand of the Father from whom we expect our great and glorious Deliverance c. To this belongs that phrase Prov. 24.23 It is not good to know the face in Judgment in which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a respecting of Persons or an Estimation or Judgment by external appearance without respect to equity as ver 24. He that saith unto the wicked thou art Righteous him shall the People Curse c. that is from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a partial respect of persons whereas we are advised Prov. 25.21 If thine Enemy be Hungry give him bread to Eat And if he be thirsty give him water to drink For thou shalt heap Coals of fire upon his head and the Lord shall Reward thee This is a right Gospel Spirit because it is so far from a Revengeful retaliation that it commands Good for Evil. That which is said by Moses in his publication of the Commands of God Deut. 1.17 viz. Ye shall not know faces in Judgment so the hebrew Deut. 16.19 Thou shalt not wrest Judgment thou shalt not know persons and Job 34.19 That accepteth not or knows not the persons of Princes nor regardeth the rich more then the poor is a speech of Jehovah and agrees with Acts 10.34 Of a truth I perceive that God is no respecter of persons c. 2. Verbs of Cognition or knowledge also concern the Will and Affections of the Heart And so to know is to Love cherish and take care for c. As Exod. 1.8 And there arose a new King which knew not Joseph that is he regarded him not nor the good Acts which he had done in the Kingdom the Chaldee says One that did not confirm the decree of Joseph So Gen. 39.6 Jud. 2.10 Prov. 12.10 29.7 1 Thess. 5. 12. In other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know is of the same signification as Deut. 33.9 Ruth 2.10 19. Psal. 142.4 5. By a special and singular manner of the Holy Spirits speaking The phrase to know is attributed to God which denotes his special Providence Love and Paternal Care as Exod. 2.25 And God looked upon the Children of Israel and God knew them that is as we translate it he had respect unto them 1 Chron. 17.18 Psal. 1.5 6. and 37.17 18. Jer. 1.5 and 24.5 Amos 3.2 see Deut. 4.20 John 10.27 1 Cor. 8.3 2. Tim. 2.19 c. This term to know denotes also a trust and hearty confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a certain perswasion faith or assurance given by the Holy Spirit to men endued with a saving faith as Job 19.25 I know that my Redeemer liveth that is I have an absolute faith and confidence that it is so and acquiesce in it c. To know the Name of the Lord is by true faith to adhere to him Psal. 9.10 For they that know thy Name will put their trust in thee To know the Lord is to believe and hope in him Jer. 9.24 and 31.24 Hosea 2.20 John 17.3 c. This is the knowledge by which many shall be justified Esa. 53.11 The knowledge of Salvation Luk. 1.77 The knowledge of the Truth which is after Godliness Tit. 1.1 3. The very work or act When to know is put for to be able or the interior faculty of operation which is the principle of Actions Esa. 56.10 11. His Watchmen are greedy Dogs which can never have enough the hebrew says which knew not fulness Shepherds that cannot understand or as the hebrew has it that knew not to understand the meaning is that for their Covetousness they cannot be satisfied and for their blindness and want of skill cannot apprehend Divine things Aright It is said Matth. 7.11 If ye then being Evil know how to give Good things unto your Children c. That is ye can or are able notwithstanding your natural Wickedness do
Gospel to whom the Name Gentiles is ascribed Rom. 11.13 and other places The Term Desire is sometimes put for the Affection of Love for to be desired signifies to be loved and esteemed by a Metonymie of the effect for the Cause for as much as love begets desire after the thing beloved of which you have Examples In Gen. 27.15 Psal. 19.10 11. with 119.126 127. Prov. 21.20 Cant. 5.6 Esa. 1.29 and 32.12 and 44.9 Jer. 3.19 Lam. 1.7 10. and 2.4 Dan. 9.23 and 10.11 19. Hosea 9.6 Amos 5.11 Zach. 7.14 c. Fear is put for God who is feared Gen. 31.42 The Fear of Isaac that is the God whom Isaac Feared and Worshiped So verse 53. Junius and Tremellius think this phrase alludes to that Fear by which God as it were with a bridle restrained Isaac from revoking or recalling that blessing he gave to Jacob Chap. 27.35 c. Esa. 8 13. Let him be your fear and let him be your Dread that is let God be Feared and Dreaded by you Fear is put for the Evil feared Psal. 53.5 They feared a fear where no fear was that is they feared where there was no evil nor danger which is the object and cause of Fear Prov. 1.26 I will mock when your fear cometh that is that which you fear and tremble at as verse 27. When your Fear cometh as desolation and your destruction cometh as a Whirlwind when distress and anguish cometh upon you See Prov. 3.25 c. 2 Cor. 5.11 Knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of the Lord that is the terrible judgment of the Lord. An Action is put for its Object Exod. 15.2 The Lord is my strength and praise that is the God whom I praise and who is the scope or argument of my Song the like we have Psal. 118.14 expounded ver 15 16 Jer. 17.14 The Prophet calls the Lord his praise that is the Object of his praise and thanksgiving for his great goodness See Deut 28.8 and 12.7 c. 1 Sam. 1.27 And the Lord gave me my Petition that is the thing I asked So Job 6.8 2 Thess. 1.11 Heb. 11.13 Act. 1.4 Wait for the promise of the Father that is the Holy Spirit promised by the Father 6. The Sign is put for the thing signified IN Nouns Gen. 49.10 The Scepter shall not depart from Judah that is the Royal Authority So Esa. 14.5 Zach. 10.11 c. A Throne is also put for Regal Authority Psal. 89.4 And a Crown or Diadem Psal. 89.39 Ezek. 21.26 c. Vnction is put for the Priesthood Numb 18.8 Altars for Divine Worship 1 King 19.10 Psal. 23.4 Thy rod and thy staff comfort me that is thy Care and Love towards me for a rod and staff were a sign of Pastoral Care and Office of the Shepherd to his Flock this is withal an Anthropopathy whereby God is represented as a Shepherd and things relating to a Shepherd attributed to him Psal. 140.8 Thou hast covered my head in the day of Arms so the hebrew that is in the day of Battel and Adversities which Hostility brings the signs and Instruments whereof are Arms Psal. 44.6 For I will not trust in my Bow neither shall my Sword save me that is my Military skill Fortitude Prudence or Stratagems of which the Signs and Instruments of exercise were a Bow and a Sword to which the Divine strength and goodness is opposed verse 7. But thou O Lord hast saved us from our Enemies So elsewhere a Sword is put for War and Hostile violence Exod. 18.10 Esa. 1.10 and 2.4 2 Sam. 12.10 Lam. 5.9 Ezek. 21.3 4 9. c. In which there is also a Metonymie of the Organical or instrumental Cause as before See other Examples Psal. 144.11 and Matth. 10.34 c. Matth. 23.2 The Scribes and the Pharisees sit in Moses Chair The Chair of Moses Metonymically denotes the power of Teaching Judging and Ruling the People of which it was a symbol which things are expressed by the Name of Moses who was instructed by God to Teach and Govern and who â—â—xercised both by the Authority of God and left the Rules in Writing for the posterity of the Jews to observe The term to sit also aptly notes both for the publick teachers for the most part sate Matth. 26.55 Luke 4.20 John 8.2 Acts 22.3 The Judges also sate in a Chair or Tribunal Exod. 18.13 Judg. 5.10 Matth. 27.19 From whence to sit is put for Ruling and Judging Psal. 29.9 10. and 110.1 See 1 Cor. 15.25 2 Thess. 2.4 And whereas the Preists Scribes and Pharisees sate in the seat or chair of Moses and did conform to the way of teaching and Government of the People according to the rule of the Divine Law given by Moses Christ ver 3. Commands Obedience to them but gives a caution to take heed of their Leaven that is their false Doctrines and feigned Traditions as Matth. 16.6 12. For that did not belong to the seat of Moses but to the seat of the scornful or chair of Pestilence as Jerome renders it Psal. 1.1 the throne of Iniquity Psal. 94.20 c. Rom. 3 30. and 15.8 Col. 3.11 The Jews are called the Circumcision because that was the sign whereby they were distinguished from other Nations And the Gentiles are called the uncircumcision because it distinguished them from the Jews Gal. 2.7 8. Eph. 2.11 Rom. 2.26 27. and 3.30 â—â—al 3.11 c. In Verbs Sometimes to hide signifies to protect and put in a safe place sometimes to leave or depart from another for hiding is a sign of both Of the former we have examples Job 5.21 Psal. 27.4 5. and 31.20 21. and 64.2 3. c. Where there is also an Anthropopathy when the speech is of God Of the later we have examples Gen. 31.49 When we are hid one from another so the hebrew that is when we depart or are absent from one another Deut. 22.1 Thou shalt not see thy Brothers Ox or his Sheep go astray and hide thy self from them that is thou shalt not go away and let them alone but bring them back So Esa. 58.7 To Sleep is put for to be secure because sound and pleasant sleep is an evident sign of security Psal. 3.5 and 4 8. Puffing is put for Contempt for a slight puff of the Mouth denotes when a matter is despised as an inconsiderable thing Psal. 10.5 and 12.5 To kiss signifies Love Obedience Obsequiousness and Submissive Respect of which in antient times a kiss was a sign as Gen. 41.40 1 King 19.18 Psal. 2.12 To this some refer that phrase Matth. 5.47 Heb. 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osâ—â—ulo salutare for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to salute with kissing and embracing and so is put for a receiving or embracing in Love or Faith and Hope To Laugh is put for to be joyful which is the sign of Laughter Job 8.21 Psal. 126.1 2. Gen. 21.6 Luke 6.21 25. And to be secure Job 5.22 To Stand is put
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
Psal. 14.2 To this may be referred what Paul says Phil. 4.6 In every thing by Prayer and Supplication let your Requests be made known unto God By Prayers being made known to God he intimates that they are grateful to him and assuredly heard See Act. 10.4 Psal. 1.6 and 31.8.2.19 Ignorance which is the opposite to knowledge is attributed to God by which is denoted his displeasure hatred anger and aversation Esa. 40.27 Why sayst thou O Jacob and speakest O Israel now my way is hid from the Lord c. that is we are hated and neglected by God neither does he regard our affairs Hence Christ says to the Reprobates in the day of their Judgment Matth. 7.23 I never knew you depart from me ye that work iniquity See Matth 25.12 Luke 13.25 27. c. To this head may be referred those questions which God asks as if he had been ignorant whereas in proper speaking there is nothing hid from him neither has he any need of being informed as Gen. 3.9 And the Lord called unto Adam and said unto him where art thou This was no interrogation of ignorance but a summons to an unwilling appearance reducing into Adams mind how much he was changed from that blessed state of Immortality after his fall Ambrose upon the place says where is that well known guilty confidence of thine Thy fear argues a Crime and thy skulking prevarication Therefore where art thou I do not ask in what place but in what state Whither has thy sin hurry'd thee that thou hidest thy self from God whom before thou hast sought This is more a chiding then a question from what good from what blessedness from what grace and into what misery art thou fallen Gen. 4.9 And the Lord said unto Cain where is Abel thy Brother Augustine says he asks not as an ignorant that would fain know but as a Judge to punish the guilty See Gen 32.27 Num. 22.9 1 King 19.9 13. 2 Kings 20.14 15. Esa. 39.3 4. So the questions of Christ Matth. 22.20 45. Luke 8.45 c. To this may also be referred when God seems to deliberate as if he had not known or doubts what to do Junius in his Commentary on Ezek. 20.8 says thus God that he may more amply shew the wonders of his Mercy seems in Scripture to use a consultation with himself after the manner of men and then as if swayed by Mercy to his Creature though a sinner after his disputes in his own mind and a seemingly doubtful conflict inclines at last to a sentence of Mercy of which there is an eminent instance in Hos. 11.8 9. How shall I give thee up Ephraim How shall I deliver thee Israel My Heart is turned within me my repentings are kindled together I will not execute the fierceness of my Anger I will not return to destroy Ephraim for I am God and not man c. So when God is said to search the Heart and Reins which must not be understood as if they were before unknown to him but a most exact and infinite knowledge is denoted by this phrase So Paul says of the Holy Spirit that it searcheth all things yea the deep things of God 1 Cor. 2.10 Search and inquiry goes before knowledge in men and without it they can scarce arrive at any certain excellency in science therefore this phrase is only used to signifie the infinite perfection of knowledge in the Holy Spirit by an Anthropopathy Remembrance is attributed to God sometimes in good part signifying that he will give help and releif unto men after hard calamities in which he seemed to forget them as Gen. 8.1 And God Remembred Noah and every beast or living thing Upon which Luther in his Comment says although it be true that God always remembers his even when he seems to forsake them yet Moses here signifies that he was mindful of them even with respect to sence that is so far as to make a signal and manifest discovery thereof which before by his Word and Spirit he had promised See Gen. 30.22 Exod. 2.24 1 Sam. 1.11 19. and several other places Divine Remembrance towards men denotes the Benevolence Affection Grace and good Will of Jehovah towards them Psal. 115.12 Psal. 136.23 Nehem. 5.19 and 13.22 31. Luke 23.42 Acts 10.4 After the same manner the remembrance of his Covenant is attributed to God by the sight of which he becomes a gracious benefactor to men Gen. 9.15 16.6.5 And the Remembrance of his Mercy Psal 25.6 Of his word Psal. 119.49 Hierome in his Comment on Lament 5.1 saith Remembrance is ascribed to him who could never forget any It is not to refresh his Memory that the Divinity is so prayed to for all things past and to come are present with him 'T is unbecoming to attribute Oblivion to so great a Majesty but he is prayed to Remember that he would quickly afford help to the needy and that his grace may be made manifest which before was hidden To Remember when it is applyed to God with respect to bad men signifies the execution of punishment and vengeance upon them Psal. 25.7 and 79.8 and 137.7 Esa. 45.25 Rev. 18.5 He is said to Remember the blood of the innocent when he Revenges its violent effusion or unjust slaughter Psal. 9.13 Forgetfulness or Oblivion is attributed to God which signifies that he disregards and leaves men exposed to Evils without any comfort or help as if he had quite forgotten them 1 Sam. 1.11 Psal. 9.18 and 13.1 and 42.9.10 Esa. 49.15 Jer. 23.39 Hos. 4.6 c. Luke 12.6 Are not five Sparrows sold for two farthings and not one is forgotten before God that is God has a care of every individual Creature and sustains them Sometimes God is said to forget when he delays and defers the punishment of the wicked for their ill deeds Psal. 74.22 23. Amos 8.7 Job 12.7 And know that God hath forgotten thee so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for thine iniquity that is he delays your punishment and does not rigidly exact according to their greatness agreeing in sence with our Translation which runs thus And know therefore that God exacteth of thee less then thine iniquity deserveth Thoughtfulness or Thinking is ascribed to God by which his Will Sentence or Decree is understood Gen. 50.20 You thought evil against me but the Lord thought it into good so the Original has it that is he turned it into good or as our Translation hath it meant it unto good Here is an Antanaclasis of one Verb properly applyed to malignant men but to God by an Anthropopathy alluding to the former See Psal. 40.5 6. and 92.5 6. and 139.16 17. Esa. 55.8 9. Jer. 4.28 and 29.11 and 51.12 c. Hitherto of the inward acts of man The external or outward acts which are obvious to the notice of sence for orders sake may be distinguisht into the actions 1. Of the Mouth 2. Of the Hands 3. Of the
And God said let there be light and there was light suitable to 2 Cor. 4.6 where 't is written and God who said or Commanded the light to shine out of Darkness verse 6. And God said let there be a firmament in the midst of the Waters and verse 9. And God said let the Waters under the Heaven be gathered together c and verse 11. And God said let the Earth bring forth Grass c. verse 14. And God said let there be lights in the firmament of the Heavens and verse 20. And God said let the Waters bring forth abundantly the moving Creature and verse 24. And God said let the Earth bring forth the living Creature c. Rab. Mos. Maimon says that this phrase in the Creation and God said is to be under stood of the Will and not of Speech because speech by which a thing is Commanded must of necessity be directed to some being or object capable to execute his Commands but no objects of such a capacity had then being therefore of necessity it must be understood only of Gods Will. Masculus in his Comment says that Moses speaks of God after the manner of men not that God spoke so For by his word the vertue and efficacy of his Will is expressed c. for what we would have done that it might be understood believed or done we express our selves by the prolation of a word and when Gods Will is expressed it is called a word God is a Spirit and uses no corporeal or Organical Speech no transient voice nor Hebrew Greek or other Idiom unless in some temporary dispensation he was pleased to utter himself Organically which has no place here c. So the appellation of Names given to the Creatures verses 〈…〉 10. which is ascribed to God notes only his decree and divine Constitution 〈◊〉 men should so call them So the blessing of God to Fishes Fowl c. ver 22. denotes his real appointment of the multiplication of their respective kinds upon which Musculus very well says if you consider that God speaks to a quatiles or watry Creatures you will judge it a wounderful kind of speech But he speaks not to their Ears but to their Natures to which by the vertue of his word he hath given a power and efficacy to propagate their own kinds From this description of the Creation the Divine force and efficacy of Gods Will in the Creation and Conservation of the Creatures which is so conspicuous is called the Word of God Psal. 33.5 6. Psal. 107.20 Psal. 147.15 18. Heb. 1.3 and 11.3 2 Pet. 3.5 7. c. So in other decrees of the Divine Will God is said to speak Gen. 8.21 And the Lord said in his heart I will not again Curse the ground that is he so constituted and decreed it that by Noah it should be so manifested unto the World Psal. 2.5 Then shall he speak to them in his Wrath that is he will crush his Enemies with horrible Judgements and Punishments Sometimes the Decrees and Appointments of the Trinity by way of Dialogue or Colloquy among the Divine persons as Gen. 1.26 And God said let us make man in our likeness or Image c. and chap. 2.18 And the Lord said it is not good that the man should be alone I will make him an help meet for him and Gen. 3.22 And the Lord God said behold the man is become as one of us c. Gen. 11.6 And the Lord said behold the People is one and have one language go to let us go down and there confound their Language By this deliberate way of expression the Decrees of the Holy Trinity and their effectual power of operation are noted Psal. 2.7 I will declare the Decree the Lord said unto me thou art my Son this day have I begotten thee ask of me and I will give thee the Heathen for thine Inheritance Psal. 110.1 The Lord said unto my Lord sit thou at my right hand c. These phrases signifie the most Holy and most efficacious discerning and efficiency of Gods VVill. To this speaking of the Father answers the hearing attributed to Christ John 8.26 40. and 15 15. And to the Holy Spirit John 16.13 For this cause among others the Son of God is called the VVord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by him a manifestation of the internal speech of the Holy Trinity that is their Divine Decrees for mans Salvation is made unto us John 1.1 13 14 c. So much of speech in general More particularly Rebuking or Chiding is attributed to God by which its real effect or destruction is noted of which you may see examples Psal. 18.15 2 Sam. 22.16 VVhere Tempests Earthquakes c. are said to be at Gods Rebukes and Psal. 104.7 that at his rebuke the waters fled that is were separated from the Earth Gen. 1.9 To Rebuke in proper speaking two things are requisite 1. That that which is reprehensible may be chekt 2. That it may be corrected or amended these may be aptly applyed to Gods Creating VVord for when he said Let the waters under the Heaven be gathered together into one place and let the dry Land appear In the first the indigested confusion of things is reprehended and in the second they are corrected and rightly disposed off into their proper places Musculus on this place annexes this marginal note that it is an invincible Argument of Christs Divinity that at his rebuke the Winds and Seas were obedient Mark 4.39 Luke 8.24 See Psal. 9.5 and 76.6 and 68.30 Esa. 17.13 Zach. 3.2 Rebuke signifies destruction Deut. 28.20 Calling when ascribed to God signifies its real product or effect as 2 Kings 8.1 The Lord hath called for a Famine and it shall also come upon the Land for seven years Psal. 105.16 Rom. 4.17 Gods Commanding inanimate or irrational Creatures denotes a direction for some certain work to be done or omitted as Esa. 5..6 I will also Command the Clouds that they Rain no more upon it See Esa. 45.12 Answering is attributed to God when he is said to Answer mens Prayers 2 Sam. 7.9 Psal. 3.4 5. Esa. 58.8 c. Illyricus says that in hearing God answers in a threefold manner 1. By the very hearing for every man that prayes earnestly requests that 2. By some Testimony of his Spirit that we are heard 3. By granting the petition which is the most real and apparent answer Contrary to this is Gods Silence when his people pray by which his delay in comforting and helping them is noted as Psal. 28.1 Vnto thee O Lord do I Cry be not deaf toward me c. So Psal. 83.1 And God is said to answer when he takes pleasures in man Eccl. 5.20 and 9.7 The Lord is said to be a Witness when he declares the Truth of a thing in fact or justly punishes Lyers 1 Sam. 12.5 Jer. 42.5 Malach. 3.5 c. The Lord hath been a VVitness between
25. c. And verse 3. The Wicked themselves speak ver 4. The Churches or the Psalmists words are set down ver 6. God the Father speaks ver 7. God the Son then again the Father ver 10. And then the Royal Psalmist speaks the Conclusion Esa. 51.1 Jehovah is represented as speaking ver 3. The Prophet ver 4. Jehovah again ver 9. The Prophet ver 12 Then Jehovah and so on Something of the like nature may be observed Esa. 53.1 4 14. And in the whole Book of the Canticles wherein there is a vicissitude and change of Persons continued 2. There are frequent Allusions in the Prophetical Writings to things written by Divine Revelation before them as shall be shewâ—â—d chap. 20. following 3. In the very Text of Ezek. 21.27 He prophesies of Christ the Son of God as constituted a Judge by the Father and in the stead of God attributes Judgement and the power of Judging to him as our Saviour himself says John 5.22 That all Judgement was committed to him by the Father These things presupposed the explication of these words will not be difficult The Prophet declares the vindicative Anger of God against the rebellious Jews by the similitude of a furbished and sharpned Sword delivered into the violent Enemies hand in order to slay but suddenly changing his speech by the change of persons and alluding to Psal. 2.9 Thus speaks ver 10. A Sword is sharpned to make a sore slaughter it is furbished that it may glitter so far the words of Jehovah to which a short but Divine Paraenesis or exhortation of the Prophets is subjoyned advising the people what they should do to avoid that destruction should we or shall we then make mirth that is shall we vaunt proudly let us rather tremble and submitting to and serving the Lord as enjoyned Psal. 2.11 Serve the Lord with fear and rejoyce with Trembling let us rejoyce and work Rightousness as true Conversion and Piety towards God is expressed Esa. 64.5 If you do this it will be well but if not says Jehovah again The Rod of my Son despising every Tree so the Hebrew shall come upon you or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is at hand as v. 13. And whereas it is said that this Rod despises every tree we are to understand that it consists of more lasting materials then any sort of Wood being of Iron which is very hard and difficult to be broken as Ps 2.9 See Esa. 30.32 This but more concisely is laid down v. 13. VVhen there was a tryal what then as if he had said whilst by my castigations they were in a fatherly manner corrected have they hitherto repented Or what effect has it produced Even nothing at all shall not therefore a Rod despising viz. that Iron Rod despising or hard in comparison of all other wood came upon them that is shall I not deservedly save that Iron Rod of my Son as a sharpned Sword amongst them and so rather deal with them as open Enemies then transgressing Children says the Lord God So much for that place But observe that as Ezekiel alludes to the second verse of that Psalm in this place So Esa. 13.14 Alludes to the later part he shall break it as the potters Vessel c. In alike description of punishment upon a stubborn and refractory people CHAP. VIII Of Metaphors Translated from other Creatures to God THE things existing in Nature besides Man are either Animate or Inanimate The Animate are such as have a sensitive Life as Beasts or a vegetative as Plants From Beasts are taken and attributed to God 1. Certain Names of Living Creatures as when Christ is called a Lamb John 1.29 Rev. 13.8 Because he was made an immolation or sacrifice for the sins of the whole World which the sacrifice of Lambs in the Old Testament Typically prefigured 1 Cor. 5.7 1 Pet. 1.16 Rev. 5.6 as also with respect to his mildness patience innocence and beneficence c. See Esa. 16.1 2 Sam. 8.2 with 2 Kings 3.4 c. Christ is called a Lyon Rev. 5.5 Behold the Lion of the Tribe of Judah hath overcome He is so called because of his great and Divine Fortitude in his Resurrection from the Dead and his victory over the Devil the World and Hell D. Franzius in Hist. Animal pag. 73. Gen. 49.9 says The whole Polity of the Jews is called a Lion and a Lions whelp because of the great firmness of that Empire which endured even until Christs time and was esteemed then the most famous among the Governments of the World and although in some respective seasons they had Kings eminent for Power and Wisdom Yet Christ only is called a Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of eminency that is he was the most powerful most wise and most excellent of the Kings that ever ruled in Juda c. And Drusius lib. 10. p. 410. The Lion of the Tribe of Juda whose Coat of Armour was a Lion which was painted in the Banner of that Tribe in three colours with these words Arise O Lord let such as hate thee be scattered and thine Enemies Fly from before thee c. The Coats of Armour of the four principal Tribes of Israel as R. Kimchi on Ezek. 1. ult recites them from the Thalmud were thus In the Banner of Judah the shape of a Lion according to that which is written Gen. 49.9 Judah is a Lions whelp In the Banner of Reuben the shape of a man according to what is said of it Gen. 30.14 And Reuben found Mandrakes in the Field which are of a mans shape In the Banner of Ephraim the similitude of a Cow according to Deut. 33.17 His Glory is like the firstling of his Bullock or Cow And in the Banner of Dan the shape of an Eagle as it is said Gen. 49.17 Dan shall be a Serpent by the way and it 's said here as Esa. 30.6 The Viper and Fiery Flying Serpent Psal. 22. In the Title Luther and other interpreters say that Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascleth the morning Hind upon which see Luth. Tom. 2. Lat. Jen. fol. 238. Illyricus in Clav. Script Col. 112 113. D. Gerhard Harm histor passionis Dominicae cap. 7. p. 310. D. Franz Hist. Animal p. 163 c. To which also some refer the Chald. Paraphr which says for thy Everlasting and Morning sacrifice by which the end or reason for which this afflicted Hind was slain seems to be fairly expressed For the Oblation of Christ upon the Cross is truly an Everlasting and a most perfect sacrifice Heb. 10.12 14 26. It is called the Morning Hind because his vertue and prefiguration began about the beginning of the World after the fall of our first Parents Rev. 13.8 Hebr. 13.8 Typified by the Morning sacrifices wont to be offered in the Old Testament Numb 28.4 The Appellation of a Morning Hind is thus expounded viz. By it is denoted a Hind which the Hunters in the
139.9 that is the first Sun beams This celestial Sun is also a Physitian which can heal and deliver from spiritual Death The Sun when it rises gives some ease and comfort to sick persons let all that are soul sick rejoyce in this justifying and healing Sun of Righteousness 6. The Sun rising causes Joy to all things who were as it were immersed in the Melancholy sadness of night as the Poet says Phosphore redde diem quid gaudia nostra Moraris Come sweet Phospher bring the Day Why dost thou our Joys delay So by this heavenly Sun of Righteousness true cause of Joy is given unto men Luke 2.10 11. Esa. 9.2 3. 7. The Sun does make all sorts of Earthly fruit Ripe to which it also gave the beginning of vegetation So Christ is the Author and finisher of our Faith Heb. 12.2 He worketh in us to will and to do Phil. 2.13 That we may walk worthy of the Lord unto all well pleasing being fruitful unto every good work and increasing in the knowledge of God Col. 1.10 8. It is said of the Heliotrope an herb so called that it always turns and inclines to the Sun So let our hearts always incline to Christ. 9. There is nothing more pleasant to those in Captivity then to behold the Sun So there is nothing ought to be more comfortable to us in our spiritual Captivity then by the Eyes of Faith to behold Christ the Sun of Righteousness c. The Second place is Luke 1.78 Through the Bowels of the Mercy of our God so the Greek whereby the day-spring from on high hath visited us Some think that this metaphorical appellation viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriens ex alto arising from on high is taken from Plants which are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to branch or spout forth when they grow or begin to flourish that so it might respect those places of the Old Testament where Christ is called a Plant and Branch Jer. 23.5 Zach. 3.8 and 6.12 Where the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orientem arising and that we are to understand here the arising or Branch from on high sent from heaven to us and widely differing from all Earthly branches But the words immediately following shew that Zachary had respect rather to the similitude of the Sun and light as verse 79. of this place viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give light to them that sit in darkness and in the shadow of Death to guide as a clear light does our feet into the ways of peace By a good reason it is therefore said that the Holy man respected the Prophesie Esa. 9.2 whence the phrase of sitting in the darkness and shadow of Death is taken and chap. 60.1 2. Mal. 4.2 To which places Junius Parallel 1 55. does learnedly shew that he had immediate reference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriri to arise is proper to the Sun Moon and Stars from whence the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an arising or the action or Region of the orient Sun and Metonymically it is put for the rising Sun it self to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from on high for distinction sake is added by which Junius says we are to understand that meridian and powerful spendor whereby the Sun chiefly at Noon illustrates all things to difference it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its first uprising But it seems to be referred more truely to the first original of the Sun of Righteousness viz. His visiting and shining upon us on Earth and that from on high viz. Heaven as 1 Cor. 15.47 John 3.31 That the Messiah is called a Star Numb 24.17 is the Judgement of many there shall come a Star out of Jacob and a Scepter shall rise out of Israel which words are thus rendered by the Chaldee there shall arise a King out of Jacob and the Messiah shall be exalted out of Israel c. The same exposition Galatinus lib. 8. cap. 1. produces from R. Salomo and R. Moses Hadarsan Vatablus paraphrases the whole verse thus O Balak my Counsel is that you be quiet and fear not at this time for that which I foretell of things to come shall not come to pass in thy time but in the latter days viz. in the time of the Messiah whom I see but not near me for he is yet afar off when he comes he will be as a great light and vehement splendor which is signifyed by the Star c. So says Brentius Junius and Tremellius in their notes say that by the Name of a Star and Scepter is meant the Kingdom of Gods people begun in David and compleated in Christ between whom the interjected time was the progress of the Star c. See Junius in analyt explic h. l. Such as understands this Prophesie of Christ paraphrase it in this manner I shall see him but not now I shall behold him but not nigh that is my Curses will be in vain against that People whom God hath peculiarly chosen for himself and from which according to the Flesh the Messiah is to descend but the time of that Nativity is not yet come therefore I seem to behold him at a great distance but that promise will be certainly fulfilled and God for his sake will preserve this Kingdom so long there shall come a Star out of Jacob that is the Son of God manifested in the Flesh shall come of this people and shall spread the beams of his Doctrine and Miracles far and near arising as the Day-Star in the hearts of Believers 2 Pet. 1.19 Enlightning them to Eternal Life and a Scepter shall rise out of Israel that is the Messiah shall not only be a Teacher of his people but also a heavenly King and he shall smite through the Princes of Moab and destroy all the Children of Seth that is all such as will not obey his Government but remain unbelievers he shall destroy with an Eternal Death ver 18. And Edom shall be a possession Seir shall be a possession for his Enemies that is all his Enemies who by the Idumeans the capital Enemies of Israel inhabiting Seir are set forth shall be destroyed by the Sword of the Spirit but Israel shall do valiantly that is the Church which is the Kingdom of the Messiah shall be gloriously triumphant ver 19. out of Jacob shall come he that shall have Dominion and shall destroy him that remaineth of the City that is he shall rule in the House of Jacob for ever and of his Kingdom there will be no end Luke 1.33 He shall put all his Enemies under his feet 1 Cor. 15.25 26 27. c. Christ calls himself The bright and Morning Star Rev. 22.16 Because of those shinings of saving knowledge which proceed from him whence he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The light bringer usually Translated Morning-star or day-dawn arising in the hearts of men by the sure word of Prophesie But more
Calamity Esa. 13.10 Ezek. 32.7 Joel 2.10 as was said before of the Sun and Moon The brightest Star that shines in our view is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phosporos in Latine Lucifer both which words signifie a bringer of light in Hebrew 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halal which signifies to shine and is metaphorically translated to describe the unexpected ruine and overthrow of the King of Babylon Esa. 14.12 How art thou fallen from Heaven O Lucifer Son of the morning That Star is called Son of the Morning because while it accompanies the morning it seems as it were to be born of it It s course is perpetual and constant so that it was not feared that it should fall from Heaven And therefore to appearance it seemed impossible and incredible that so great a King illustrious and splendid in power and Majesty beyond other Kings as the Morning Star is before other Stars should fall from his lofty and magnificent grandeur Pope Gregory upon Ezekiel and other School Doctors expound this of the Devils fall because the Prince of Devils is called Lucifer But this Epithet does not belong to that malignant spirit in this place for God himself confirms our explication ver 4. saying thou shalt take up this Parable Proverb or Taunting speech for so the Hebrew is against the King of Babylon not against the Devil c. Where Christ our Saviour is called Lucifer is expounded before in the chapter that treats of an Anthropopathy Besides the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after proinos stella matutina the Morning Star is a symbol of the glorious light in Eternity Rev. 2.28 See also Dan. 12.3 1 Cor. 15.41 42. Metaphors taken from Light THere are two principal effects of the Luminaries and ornaments of Heaven viz. to give light to the World and distinguish times In Metaphors taken from light we will distinctly treat of Nouns and Verbs which are sometimes joyned together Generally light is taken 1. For Life it self Job 3.20 Wherefore has God given light to the miserable so the Hebrew the explication follows and Life to the bitter in soul ver 21. Which long for Death but it cometh not Hence comes the phrase to see the Light that is to live or be born alive Job 3.16 To walk in the light of the living that is to act amongst the living or to live either a corporal or spiritual Life in God Ps. 56.13 So David prays Ps. 13.3 Lighten mine Eyes lest I sleep the sleep of Death 2. For any prosperity and joy of mind arising from thence Esth. 8.16 The Jews had light and gladness and Joy and Honour where the synonymous terms make out that it signifies the eminency of the Jews prosperity and joy for their Divine deliverance Job 29.3 By his light I walked through darkness that is being free from Calamities I led a happy Life ver 24. The light of my countenance they cast not down that is they grieved me not but studied to please and gratifie me in all things Psal. 97.11 Light is sown for the Righteous the explication follows and gladness for the upright in heart The word sowing is also emphatical as if he had said 't is reposited and hidden as seed is in the ground but in its own time it will certainly come forth See Esa. 61.11 Col. 3.3 4. It is sow'n with the seed of the heavenly word and a most full and bright harvest of this celestial seed will follow in the Resurrection to eternal Life So light is also taken Psal. 112.4 Pro. 13.9 Esa. 45.7 and 58.8 and 59.9 The Reason of the comparison in this and the forgoing passage is to be fought in the profitableness and pleasure of light Eccl. 11.7 c. 3. For the open and manifest state of things Matth. 10.27 What I tell you in Darkness that speak ye in the light another Metaphor of this publication follows and what ye hear in the ear that Preach ye upon the house tops The sence is you are therefore called by me that you may Preach publickly to the whole World what you privately heard from me So Zeph. 3.5 John 3.21 1 Cor. 4.5 4. For Grace Benevolence or Favour Prov. 16.15 In the Light of the Kings Countenance is Life the exposition follows and his favour is as a cloud of the latter Rain So t is taken of God as was said in the chapter of an Anthropopathy More especially the mystery of Regeneration Renovation and Salvation is frequently expressed by the metaphor of light and that respecting 1. The Organical cause which is the word of God which is frequently called so by a Reason deduced from the quality of light which represents the difference and knowledge of things to the Eyes Psal. 43.3 Prov. 6.23 Esa. 2.5 5.20 2 Cor. 4.6 1 John 2.8 Thus the Apostles because of their Preaching the word of God are called the light of the World Matth. 5.14 and their light is said to shine before men ver 16. that is the light of Doctrine by diligent Preaching as also the light of a good life and example 2. The Formal Cause which is the saving knowledge of Christ and true Faith manifested by love and good Works Act 26.18 Eph. 5.8 1 Pet. 2.9 1 John 1.7 Hence believers are called Sons of light Luke 16.8 Eph. 5.8 1 Thes. 5.5 And good works the Armour of light Rom. 13.12 3. The Final Cause and the last scope and effect of Faith which is life eternal often noted by the term of Light Esa. 60.19 20 John 8.12 Act. 26.23 2 Tim. 1.10 c. From these there may be an easie Judgment made of certain Verbs belonging to light Psal. 13.3 Lighten mine Eyes lest I sleep the sleep of Death He prays for the light of heavenly wisdom from the Word of God also the light of watchfulness and circumspection whereby he may avoid the snares of the Adversary He alludes to humane sleep which easily overcomes those that sit in darkness or shut their Eyes whereas if the light shines in our Eyes we can hardly sleep Psal. 19.8 The Commandement of the Lord is pure enlightning the Eyes that is the mind by giving understanding and knowledge as well of the Divine Will as of our own corruption and prudence in the management of affairs that a man may not belike a brute which is void of rational intellectuals Psal. 34.6 They looked on him and were enlightned that is believers were made glad by the Lord by his gracious and saving deliverance lest they should be dejected and derided by the wicked See Prov. 4.18 19. Eccl. 8.1 with 2 Cor. 3.18 Esa. 60.5 John 7.37 38 39. John 1.9 That viz. Christ was the true light which lighteth every man that cometh or coming into the World Upon these words Erasmus very fairly paraprases In this darkness of the World men eminent for holiness shined as little Stars in the thick obscurity of night and as
with respect to his inward or efficacious decree of Creating things Psal. 104.7 compared with verses 5 6. Gen. 1.9 As also with respect to the Gospel of Christ Psal 68.34 by the term voice respect is had to the voice of Thunder Psal. 29. peruse ver 12.19 Eph. 4.10.11 To this belongs the Sirnames which Christ gave John and James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons of Thunder because they were principal and powerful Preachers of his Word Lightning by a metaphor signifies the bright or furbisht blade of a Lance or Sword which shines and terrifies like lightning Ezek. 21.10 Nahum 3.3 To denote the Anger of God a glittering Sword is attributed to him by an Anthropopathy Deut. 32.41 So is a glittering Spear Hab. 3.11 So it is said Job 20.25 The Lightning cometh so the Hebrew that is as our translation gives it a glistering Sword or as Pagninus render Iron or a Sword like Lightning Hail likewise as Thunder and Storms do carries the notion of Anger Vengeance and most heavy punishments and hence in that description of God in his great Majesty and manifestation of his power and Wrath Psal. 18.12 13 14. Hail is joyned with Lightnings and Thunder Esa. 28.17 And the Hail shall sweep away the Refuge of lies and the waters shall overflow the hiding place that is the vengeance to come shall overthrow the Refuge in which you vainly hope Just as if a storm of Hail and overflowing of Waters should overthrow and overwhelm the Tents you inhabit in in the Fields Esa. 32.19 And it shall Hail in the descent or steep part of the wood and the City shall be utterly abased This has a coherence with the foregoing description of the celestial happiness of the Godly by an Antithesis As if he had said although the whole World which the Prophet expresses Synecdochically by a wood and City that is unmanured and habitable places should be terrifyed for their wickedness or should threaten yet the Godly shall be preserved safely from all the impending or menacing mischiefs See Psal. 46.2 3. and the following verses Rain because it brings great profit to the Earth and yet if it be immoderate or unseasonable becomes hurtful is therefore metaphorically used in a twofold manner viz. in a good and bad sence Examples of the former are to be seen Ezek. 22.24 Thou art the Land which is not cleansed nor Rained upon in the Day of Indignation that is thou shalt not feel any case or relaxation of the pains or punishments which shall be inflicted on thee from on high Ezek. 34.26 The spiritual blessing in the Kingdom of Christ is set down in the similitude of a Shower or rain in season as the fruitfulness of the Earth is ver 2â—â— Hosea 10.12 It is time to seek the Lord till he come and Rain Righteousness upon you Or as the Hebrew is wet you with the rain of Righteousness viz Of Christ the Redeemer and Saviour the sence and application of whom in the hearts of men refreshâ—â— rejoyces and makes them fruitful in good works as Rain refreshes the Earth and renders it fruitful The Word is emphatical and signifies both Raining and Teaching and therefore some translate it that he may teach you Righteousness to intimate that true saving Righteousness cannot be obtained but through the Word of God which is a shower of Rain in season to refresh contrite sinners and hence it is compared to Rain because of the Rains usefulness Esa. 55.10 11. But that it signifies Rain in the place cited the foregoing Allegory of Raining deriv'd from fertilizing the Earth is very clear See Hos. 6.3 Zach. 14.7 2. Examples of the latter are to be read Job 20.23 VVhen he is about to fill his Belly God shall cast the fury of his wrath upon him and shall Rain it upon him while he is eating By this and the following metaphors the plenty of punishments inflicted on the wicked as the effects of Gods Anger are denoted Psal. 11.6 Vpon the wicked he shall Rain snares Fire and Brimstone that is he shall copiously exercise dreadful Judgments upon them See Eccl. 12.2 Psal. 42.7 Deep calleth unto Deep at the noise of thy water-spouts By the Conduits or water conveyances for so the Word signifies are understood Clouds which pour down much Rain the meaning is that one trouble brings on another and whilst the former is scarce over another stands at the door as if invited or called by the first And as the Clouds send down great showers upon the Earth with much fierceness and noise causing hurtful floods and sometimes dangerous deluges So one Calamity ushers another upon me so that I am afflicted and terrified with great perils Snow is put for Glory Prosperity and Pleasantness of Canaan when delivered from Enemies Psal. 68.14 and Psal. 51.7 For cleansing from sin Esa. 1.18 And the eternal felicity of believers Dew which falls from the Air moistning and fertilizing the Earth in two places denotes the state of Believers 1. In this World as Psal. 110.3 The Dew of Christs youth is mentioned that is the Church of Believers adopted by the Spirit of Christ which like Dew is born again by the VVord and Gospel Ministrations and may be fitly compared to Dew because a faithful confession and pious conversation are edifying to others and win them for Christ rendring the Church fruitful as the Dew does the Earth as also with respect to the mutual commiseration love and benefits with which Christians comfort each other as Dew sweetly refreshes and as it were cheers the Earth when scorched and dried up by the Suns intemperate heat See Micah 5.7 Hos. 14.5 Psal. 33.3 2. In the world to come and Resurrection from the Dead Esa. 26.19 Thy Dew is as the Dew of herbs This is an acclamation to God whose gracious power and most powerful Grace which he exercises in the Resurrection of Believers is called Dew and compared to the Dew that falls upon herbs As if he had said as the Dew of Heaven refreshes and raises up those herbs which were as it were Dead and withered because of the Suns heat So thy power O God shall raise up and make thy Dead to Live c. For the connexion of the whole verse and propriety of the words shew that the Resurrection of the Dead is here treated of The Chaldee interprets it the Dew of Light which gives the light of eternal blessedness The paraphrase upon the whole verse is thus Thou art he which quickens the Dead thou raisest the bones of their Carkasses they shall live and praise thee before all who were before converted into dust because the Dew of light is thy Dew to such as observe thy Law but the wicked to whom thou gavest power and yet transgressed thy Law thou wilt cast in to Hell Metaphors taken from Water THese metaphors may be thus distinguished 1. Such things as concern the Name or Appellation of Waters 2. The Subjects or Things containing Water 3.
9.1 Lam. 3.48 49. c. 1 Sam. 25.37 1 Kings 1.40 1 Kings 10.5 Esa. 5.25 with Deut. 32.22 Lam. 2.11 Ezek. 27.28 2 Sam. 17.13 2 Kings 19.24 Job 29.6 and 40.18 Esa. 13.13 and 14.14 and 34.3 4 7. Ezek. 26.4 and 32.5 6 7 8. and 39.9 10. Amos 9.13 Nahum 2.3 4. Gal. 4.15 A Logical Hyperbole which is used in proper words shall be considered 1. With respect 1. To Hyperbolical comparisons when one thing is compared with another which can bear no tolerable proportion with it as Gen. 13.16 And I will make thy Seed as the Dust of the Earth So that if a man can number the Dust of the Earth then shall thy Seed also be numbred The sence is that the Seed of Abraham should be a very great multitude because innumerable or not to be numbred But inasmuch as it is compared to the Dust of the Earth it is Hyperbolical because as Augustine says it is obvious to every ones sense that the number of the Sands or dust is incomparably beyond the number of humane kind from Adam to the end of the world much more beyond the number of Abrahams Seed whether natural Jews or Believers who are called his Seed because they believe as he did The same Comparison of the Sand of the Sea and the Dust of the Earth is to be read Gen. 22.17 and 28.14 Judg. 7.12 1 Sam. 13.5 1 Kings 4.20 29. 2 Chron. 1.9 Job 29.18 Psal. 78.26 27. Esa. 29.5 Jer. 15.8 Heb. 11.12 c. So other Comparisons swifter then Eagles 2 Sam. 1.23 that is Saul and Jonathan Jer. 4.13 Lam. 4.19 See 1 Kings 10.27 See ver 21.2 Chron. 1.15 and 9.20 c. Job 6.3 and 41.9 Habakkuk 2.5 Lam. 4.7 8. c. 2. In certain Hypotheses where for Emphasis sake the things are amplifi'd more than really it is or can be Psal. 139.8 9 10. If I ascend up into Heaven thou art there if I make my Bed in Hell behold thou art there If I take the wings of the Morning and dwell in the uttermost part of the Sea Even there shall thy hand lead me and thy Right hand shall hold me Now no man living can ascend unto Heaven nor descend into Hell nor take wings and fly as fast as the morning But these things are mentioned by way of Hyperbolical fiction to illustrate the Infiniteness and Omnipresence of God which no man can avoid or fly from There is an hyperbolical expression or hypothesis Prov. 27.22 which denotes that no endeavours will reclaim or bring men obdurate in folly to the Right way That Hyperbole Obad. ver 4. denotes the certainty of Divine Judgment against the Edomites See Jer. 49.16 c. Matth. â—â—6 26 But what is a man profited if he shall gain the while world and shall lose his own Soul By the word World all the Power Riches Pleasure and precious things there are to be understood in one word And by this hypothetical hyperbole the most grievous state of the wicked that by these toys which are but transient forfeit Eternal Life is denoted See Mark 8.36 Luke 9.25 c. 1 Cor. 4.15 and 13.1 2. Gal. 1.8 c. 3. In some others 1 Kings 20.10 as that Thrasonical or boasting speech of Benhadad King of Syria is recorded to the King of Jerusalem that the Dust of Samaria should not suffice for handfuls for all the people that follow me This is a high peice of hyperbolical boasting as if he had said all your Land can be brought by handfails by my Army yea shall not be enough for the number of bearers so great is my Host how easily therfore shall I overcome you Hos. 2.17 There is an Hyperbole which denotes the contempt of Idolatry that will be and that their names shall not be used with any reverence which must be the meaning for Paul names Baal Rom. 11.4 See Acts 7 4â—â— c. Matth. 5.29 If thy Right Eye offend thee pluck it out and cast it out from thee ver 30. If thy right hand offend thee cut it off and cast it from thee c. Christ would not have a man Maim his body but by this hyperbolical precept intimates the great heinousness and extreme danger of scandal or offence and that we are by any means to avoid it and part from all occasions of giving it That Hyperbolical expression Matth. 24.2 denotes extreme destruction and razing of the Foundation See Hag. 2.16 Matth. 1.6 and Luke 10.4 Of which before in the Metonymie of a sign John 21.25 And there are also many other things which Jesus did the which if they should be written every one I suppose that even the whole world it self could not contain the Books that should be written Some expound this of the capacity of the understanding hence Theophilact expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand as the same word rendred here contained is taken Matth. 19.11.12 that the sence may be that there would never be such an one in the World that could comprehend all in his mind because of the variety and multitude of things done and spoken by Christ the world being metonymically put for the Men and Books for their Contents Others understand it of local capacity properly so called that the whole world was not big enough to contain all the Books if in every Circumstance all the sayings and actions of Christ were written which explication is favoured by the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self added to the world Take it which way you will it is an hyperbolical expression especially in the latter sence Some compare Amos 7.10 with it The Land is not able to bear all his words c. By that Hyperbolical wish of the Apostle Rom. 9.3 his great and exceeding love to the Israelites is noted See Gal. 3.13 14. Jude ver 23. c. Examples of a Meiosis or Extenuation 1. TO a Rhetorical Meiosis belong such things as are by any Trope extenuated or lessened as Gen. 18.27 Behold now I have taken upon me to speak unto the Lord which am but dust and ashes that is a most low and most abject Creature 't is a metaphor or a metonymie and alludes to the first Creation of man out of the Earth So to be exalted out of the dust denotes to raise one of the meanest sort of men to honour 1 Kings 16.2 Psal. 113 7 c. 1 Sam. 24.15 Whom dost thou pursue After a dead Dog after a Flea as if he had said that it was beneath or unworthy so great a King to pursue me that am but weak and mean with so great a Troop Psal. 22.6 But I am a Worm and no Man that is a most afflicted man trampled on by the Enemy like a Worm c. So Job 25.6 Esa. 41.14 2. A logical Meiosis is when for extenuation sake a comparison is made with a very little thing as Numb 13.34 We saw men and we were
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
put them into a better Form I know that thou canst do every thing and that no Knowledg is hid from thee Corollaries 1. FRom these Particulars we may observe That if God be the Builder of all things then the Work must of necessity be very well done for no human Architect can mend it 2. That it is very rational that he should be acknowledged and praised by his handy Work 3. That there is good Reason that all should be at his disposal for he gave them Being 4. That Men have no cause to murmur because they have no greater part of this World than God allots for they ought to acquiesce in his Will 5. That in all our Wants we should apply our selves to Him that gives liberally and upbraideth not for we can have no Supply elsewhere 6. That in all Projects and Undertakings we should seek Counsel of this great and wise Master-Builder and observe his Leadings in all Enterprizes 7. That good Men have no reason to be troubled for worldly Losses for all is the Lord's and he will surely give them what is fit for them God a Man of VVar. Exod. 15.3 The Lord is a Man of War 1 Sam. 17.45 The God of the Armies of Israel Isa. 47.4 The Lord of Hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus Exercituum Observation God is compared to a Warrior TO illustrate this Similitude we shall shew 1. What Wars the Almighty God engages himself in 2. What manner of Warrior he is 3. In what respect he is parallel with earthly Warriors 4. The Disparity betwixt them 5. Draw some Inferences or Corollaries from the whole 1. The Lord is engaged in a Spiritual War against the Ungodly that remain obstinate and rebellious against him He judges the Righteous and is angry with the Wicked every day If he turn not he will whet his Sword he hath bent his Bow and made it ready He hath also prepared for him the Instruments of Death he ordaineth his Arrows against the Persecutors If I whet my glittering Sword saith the Lord and mine hand take hold on Judgment I will render Vengeance to mine Enemies and will reward them that hate me I will make mine Arrows drunk with Blood and my Sword shall devour Flesh and that with the Blood of the Slain and of the Captives c. 2. The Lord is concerned and oftentimes engages himself in Temporal or National Wars and Battles 'T was He that led Joshua forth as an armed Man against the Canaanites Hence he is called the God of the Armies of Israel I know not saith an eminent Writer any one thing where the Providence of God is more fully set out in Scripture than in the Workings of it about Wars It was the Lord that brought up Nebuchadnezzar against the Cities of Judah and stirred up the Medes to destroy the Babylonians Q. But what manner of Warrior is God A. 1. He is a Righteous and Just Warrior The proud haughty Princes and Potentates of the Earth many times take up Arms upon unjust grounds and pick Quarrels for vain-glorious and ambitious Ends If they see their Neighbour thrive as if it were an Eclipse to their Glory they invade him and imbrue their cruel Swords in Blood and Slaughter sacrificing the Lives of many thousand Innocents to gratify their avaricious and damnable Lusts Whereas God never proclaims War nor draws the Spiritual Sword against any Soul People or Nation but when there is just cause and no other means will do Shall not the Judg of all the Earth says Abraham do Right 2. The Lord is a skilful and expert Warrior he knows how to marshal his Host and set his Battle in Array There is no Policy in War nor Stratagem in the Military Art but he understands it 3. He is a mighty and terrible Warrior He can shake the Heavens by his Voice and make the Mountains quake before him With him is terrible Majesty he is the Lord mighty in Battel He makes the Earth to fear and the Inhabitants thereof to melt so that the Men of Might shall not find their hands He can make Emperors as Stubble to his Bow and mighty Kings as Chaff before the Whirlwind He makes Beelzebub with all his Guards to tremble and fly into Darkness it self to hide themselves He cuts off the Spirits of Princes and is triumphant over the greatest and proudest Monarchs Alexander Pompey Caesar and Tamberlane have all yielded to this invincible Conqueror If he shews but a Finger on the Wall he makes proud Belshazzar quake and can employ inanimate Creatures to terrify and destroy Pharaoh and his Host. 4. The Lord is a victorious and prevailing Warrior when he rises up he devours at once He bears long before he stirs up himself like a Man of War he is not quickly provoked I have saith he for a long time held my Peace I have been still Now I will cry like a travelling Woman I will destroy and devour at once The Lord shall go forth as a mighty Man he shall stir up Jealousy like a Man of War He shall cry yea roar he shall prevail against his Enemies 5. He is a Kingly Warrior or General of a mighty Host All the Inhabitants of Heaven and Earth are at his Command Metaphor I. A Great and principal Warrior is dignified with a Title suitable to his Office as Lord General or his Excellency II. He trains up and disciplines his Army in the Military Art instructing them how to behave themselves in all Martial Engagements discovering the Enemies Stratagems to them III. A General or Warrior takes Counsel and Advice before he makes War IV. A Royal Warrior when engaged in War sends forth Commissions and levies an Army or Armies as the Kings of Israel did who were great Warriors and his Orders are obeyed V. A great Warrior opens his Armory and distributes Weapons and Martial Habiliments to his Souldiers VI. A Warrior sets up his Martial Standard or chief Ensign of War VII A Warrior causes his Trumpets to sound to make ready for the Battel VIII A Warrior when he musters his Army sets them in array assigning their proper Work and Stations for the respective Squadrons or Divisions IX A just and a generous Warrior sets forth his Declarations of the Equity of his Cause and the End of his Quarrel X. A great Warrior gives his Souldiers Banners to be displayed XI A Warrior before he fights animates and encourages his Souldiers and provokes them to valorous and undaunted Actions XII The General or chief Warrior marches in the Head of his Army and leads them on in Person to Battel XIII A prudent Warrior takes care not only of his Front but of the Rear of his Army he manages their Retreat as well as the Onset XIV A Royal Warrior is careful in providing Pay for his Souldiers at his own charge Parallel I. GOD has a Title that expresses his transcendent Excellency and Grandure he is
Confidence V. Some Warriors invade their Enemies with sudden Irruptions not giving them Warning nor Time of Preparation VI. Worldly Men of War know not sometimes how to put a Period to a War when it is begun nor can tell when it will end VII Tho Earthly Warriors can kill yet they cannot make alive VIII Such cannot kill the Soul IX A Warrior may waste his Treasure and empty his Exchequer by long and chargeable Wars X. He makes his Subjects bear the Charge Disparity I. GOD the Spiritual Warrior is the Eternal Jehovah who formed Man and all things else Thou hast laid the Foundations of the Earth and the Heavens are the Works of thy Hands They shall perish but thou shalt endure yea all of them shall wax old like a Garment as a Vesture shalt thou change them But thou art the same and thy Years shall have no end II. God has an absolute Power and Sovereignty over Heaven and Earth whom he will he sets up and pulls down at his pleasure whom he will he kills and whom he will he saves alive He doth whatsoever he pleaseth and who can say unto God What dost thou III. But there is no Match for God in the World Who would set the Briars and Thorns against me in Battel I would go through them I would burn them together He is called a consuming Fire and the greatest of his Enemies are but as Stubble fully dry It was a Saying of Caesar Veni vidi vici and may truly be said of God for he never comes off with Loss IV. The omniscient God that knows all things cannot be baffled nor disappointed he knows who of either side shall fall and who shall be slain and who wounded before the Battel begins V. The Lord of Hosts before he takes up Arms or intends to destroy a single or a combined Enemy gives them timely Warning and Notice of it that so Sinners may be ready and prepare themselves This appears in respect of the Old World those vile Enemies of God the Lord gave them warning one hundred and twenty Years of his breaking in upon them before it came to pass So he likewise gave warning to Jerusalem by the Prophets before he brought the Babylonians in upon them And what warning did the Lord give to the People of the Jews before the Destruction came upon them by the Romans God shoots off his Warning-Piece before he discharges his Murdering-Piece VI. God can in a moment stop any Judgment he can stay the Sword from devouring and the Fire from consuming He knows when the Controversy he hath with any Nation or People shall cease VII The Lord of Hosts can kill and make alive and many times by killing brings to Life VIII But God is able to kill both Soul and Body and after cast them into Hell IX But God's Treasury can never be wasted nor his Store consumed X. But God bears all the Charge of his Wars himself See the Metaphor of Captain Corollaries 1. FRom the foregoing Particulars we may infer That such as fight against God's People fight against God himself he being their Head and General that bears the Charge of the War and will certainly vindicate his People 2. From hence all good Men may derive encouragement because they are under the Conduct of so Incomparable a Warrior that can in a moment destroy all their Enemies 3. We may infer that a Martial Employment is a very honourable and useful Employ viz. when the Cause is good when 't is for God's Glory and for the Honour and Safety of King and People God is called The Lord of Hosts the God of the Armies of Israel which puts a Lustre and Dignity upon this Title c. 4. If God's People be worsted by an Enemy we may infer that it is suffered by the Almighty as a Scourge and Punishment for their Sins This was Israel's Case very often 5. Let God's People when they go out against their Soul-Enemies go in the Name of the Lord of Hosts for 't is dangerous to face an Enemy unless God go with us In the Name of the Lord will we set up our Banners 6. We may infer the desperate Case of such as fight against God Who ever hardned his Heart against him and prospered Such as make a Tumult and hate him that lift up the Heod that take crafty Counsel against his People c. Such shall be made as Stubble before the Wind and their Confederacy laught at by him that sits on high c. The most steely and flinty in the World can no more stand before God than Briars and Thorns before a flaming Fire Whoever commences War with him does it to his own Ruine and Destruction c. 7. Hence let all the Enemies of God consider that it is their wisest and safest Course to lay down their Arms and make their Peace with God 1. Because he is a God of Might and Power 2. Of Terror and Majesty 3. Of Influence and Authority he commands all 4. Of invincible Resolution and Constancy 5. Of so great Valour and Generosity that as there is no fighting with him so honourable Terms may be made with him upon Submission That he is a God of Might and Power Terror and Majesty hath been shewn already therefore we shall proceed to the third Particular viz. 3. He is a God of Influence and Authority he commands all Nothing can stand when he commands a March The Frogs invade Pharaoh the Stars fight against Sisera an Angel fights the whole Host of Assyria the Watchers turn Nebuchadnezzar to Grass toss Belshazzar from the Throne and open the Gates of Babylon for Darius He brings forth his Angels by Troops and shews them in the Air to strengthen or amaze all mounted on Chariots and Horses Sends the Winds out of his Chambers to make Confusion both by Sea and Land which rolls up the great Waves and hurls the Ships against Rocks that overturns Houses pulls up Trees by the Roots enters into small Crannies and shakes the Foundations of the Earth shakes the Walls of Jericho makes the Ground open to swallow up Men alive Whoever he sets himself against they are undone for neither Riches nor Strength will save them Riches profit not in the Day of his Wrath Money cannot bribe him and by Strength can no Flesh prevail For he can smite blind and lame in a moment put in fear smite Hip and Thigh that they cannot move to run away from him break their Cheek-Bone that they shall not bite nor ask for Mercy Many have been overcome by him but never any prospered against him So successful hath he been in Battel that the Victory goes on his Side where-ever he undertakes the War He makes One chase a Thousand and Two put Ten Thousand to Flight As is his Power so is He. His Wisdom and Counsel is such that by one Act he knows the Strength of all his Enemies and the Counsel
that he is very pitiful and of tender Mercy 4. We must always imprint this as an undoubted Truth and sure Maxim in our Minds That tho God sometimes afflicts 〈◊〉 may afflict his Children as a bare Act of his Sovereignty Sin being not directly the Occasion thereof yet nothing God doth or can do is unjust I know O Lord that thy Judgments are right and that thou in Faithfulness hast afflicted me All his Ways are Judgment a God of Truth and without Iniquity just and righteous in all his Ways That is his Administrations or his Doings as Mr. Ainsworth noteâ—â— are Judgment that is judicious equal A God of Truth or Faithful without Iniquity or there is in him no Iniquity no injurious Evil Right or righteous is he Consider further 5. That the greatest and sorest Afflictions that godly Men may meet with are no sufficient Ground to conclude they are cast out of God's Favour For the best of Saints and dearest Servants of God have been from the beginning under the greatest Exercise of Affliction As many as he loves he rebukes and chastens 6. Another thing that we should premise is That the Afflictions which we meet with in this World come not by chance They are all measured out by God's ordering Providence in matter and manner for kind and quality And tho the Judgments and Dealings of God are sometimes very secret and hard to be understood at first we ought with Patience to bear them and humbly wait till God is pleased to shew us his Mind and Pleasure in them 7. We must consider that it is our Duty to acknowledg all our Troubles and Afflictions and whatever they be as coming from God and look beyond Instruments and secondary Causes Is there any Evil in the City and I have not done it He breaketh me with Breach upon Breach and runneth upon me like a Giant He Why some may say It was the Devil and his Agents viz. the Sabeans and Chaldeans c. Job knew that no Devil or wicked Man could hurt or touch him if God did not give them leave and open the Door for them These things being premised I now shall give you five or six Reasons why God ran thus upon Job or breaks forth after this manner upon sincere Persons when Sin is not the Cause It is necessary to note this by the way That God doth frequently single out the most eminent and choicest of his Children to undergo the sharpest and sorest Affliction because they have the greatest Strength Joseph excelled for Grace and Vertue and therefore he is singled out from all his Brethren to hard Works and Sufferings No Man like Job in all the Earth in his Day for a perfect and upright Man and what a Man of Sorrows and Afflictions was he Those that have received most Grace from God are able to bear most Afflictions from God A General of an Army chuseth out the most valiant and experienced Souldiers to put them upon hard Adventures It is not prudent to put a Fresh-water Souldier upon difficult Service As Christ saith I have many things to say unto you but you cannot bear them now and therefore deferred till they had got more Strength So God saith of a young Christian one that is newly converted Thou hast great Afflictions to undergo before thou diest but thou art not fit to bear them yet I will defer thy Trial till thou art grown more hardy and fit for that Encounter as our Saviour told Peter John 21.18 1 Reason One Reason why God ran thus upon Job like a Giant or brings sore and severe Trials upon his dearest Servants is That he may fit them for eminent Work and Service Hereby they learn Experience and Knowledg not only how to carry themselves in dark and dismal Days but to teach others also how to behave themselves under Trials 2. That God might crucify them unto all the things of this World They do not only this way come to see the Vanity and Emptiness of them but to be dead unto them In Prosperity the Hearts of the best of Men are ready to be ensnared with the World therefore God brings Adversity upon them And indeed it is every way as good and useful for a Saint as Winter and sharp Frosts are to the Fruits of the Earth which kills the Worms and Weeds that otherwise would greatly hurt and injure them God's Jobs have a Body of Sin and Death in them as well as others and nothing like Affliction tends to destroy it The Corruptions of our Hearts are compared to Chaff and Dross which the Furnace of Affliction burns up and purges away No Man is so pure and clean but he needs to be made more pure and more holy Job was very good before but God made him much better by the Rod before he had done with him He was Gold before his Trial but afterwards refined Gold When I am tried I shall come forth as Gold to wit refined Gold 3. God brings his Jobs under great Exercises and Afflictions for the Trial of their Graces Grace never shines forth in its real Splendor and Glory until it comes to be tried A Saint knows not what his Faith can do until it is brought under Exercise Abraham knew not the Strength of his Faith and Love until he was called to offer up his Son Isaac He with-held not his Son his only Son Isaac whom he loved such was his Love to God And if we respect his Faith 't is said He believed in Hope against Hope that he might become the Father of many Nations According to that which was spoken so shall thy Seed be He being not weak in Faith considered not his own Body being now dead when he was about an hundred Years old neither the deadness of Sarah's Womb He staggered not through Vnbelief but was strong in Faith giving Glory to God By Faith he offered him up accounting that God was able to raise him up even from the Dead From whence also he received him in a Figure How did Job's Patience shine forth when it came under Exercise by all those sore and bitter Afflictions he met withal The greater the Temptation or Trial is if the Soul can resist it and bear up under it the greater Demonstration there is of the Strength and Power of that Grace the Soul possesseth The Almighty shews hereby the Strength and Unmoveableness of Faith how unconquerable it is what kind of Omnipotency there is in Grace He would have all the World know that a godly Person is in vain assaulted by Friends or Enemies by Men or Devils by Wants and Wounds tho he be even benighted in his Spirit tho God himself takes away the Light of his Countenance from him and runs upon him like a Giant yet that over all these things God's Grace can make him stand and cause him to be more than a Conqueror For in the Book of Job we may say is an
as a Lion The Scope of this Text being to set forth the Anger and Wrath of the Incensed Majesty of GOD with the consequent Destruction of the Wicked and Impenitent we shall illustrate the Similitude in the following Parallels Simile I. THe Lion is a most terrible Creature If the Lion roars all the Beasts of the Forrest tremble Naturalists observe That tho other Creatures are swifter on foot than the Lion yet when he roareth they lie down II. A Lion when enraged especially hath a majestical fierce and an amazing Look and how ready are all to run and shift for their Lives when he rises up to the Prey III. None can take away the Prey from a Lion as the Prophet sheweth us who if he goeth through a Flock of Sheep both treadeth down and teareth in pieces and none can deliver IV. A Lion is strong and crushes the whole Compages of a Man's Bones at one Crush he rends the Body of Man to pieces And Naturalists tell us That when the Lion hath torn the Body asunder he loves to suck the Blood that is about the Heart and as for other Parts of the Body except he be very hungry he leaves them to other Beasts to prey upon but the Heart the Blood and the Fat that is about the Heart the Lion loves to suck V. The Lion is a Creature as Naturalists observe that seems much for Justice No Creature more fixed or constant in their Love and Friendship or more ready to revenge the Breach of Amity than is a Lion which is further demonstrated by a great Historian citing a Passage of Eudemus who writeth of a certain young Man that nourished together many Years a Dog a Bear and a Lion who lived in perfect Peace and Concord without Breach Snarling or appearance of Anger But on a day as the Dog and the Bear played together and biting one another gently it happened that the poor Dog fastened his Teeth in sport deeper than the Bear could digest and thereupon he presently fell upon him and with his Claws tore out the soft part of his Belly whereof he presently died The Lion sitting by and seeing this Cruelty and Breach of Love Amity and Concord that had been amongst them was inflamed to revenge that Perfidy and like a true King of Beasts measured the same measure to the Bear as he had done to the Dog and served him with the same Sauce tearing him instantly in pieces If a Lion be harmed by a Man with a Stone or Dart according to the Merit of their Hurt they frame their Revenge VI. 'T is observed of the Lion that he will narrowly mark any one that wounds him And tho there are hundreds of Men together and but one wound him or shoot at him or any ways hurt or injure him he will observe and mark that Man and keep the Wrong in his Mind a long time VII Moreover 't is observed of the Lion that he sleeps but little and with his Eyes open or as some others note he having great Eyes and so small Eye-lids they cannot wholly cover his Eyes VIII The Lion will fall upon no Creature except he be in Hunger or is greatly provoked IX The Lion as Pliny observes cannot endure to be look'd asquint upon by any X. Again of all wild Beasts it is observed that the Lion if one do fall down and prostrate himself before him as it were and petition for his Life he will spare him Take Pliny's own Words The Lion alone of all wild Beasts is gentle to those that humble themselves unto him and will not touch any such upon Submission but spareth what Creature soever lieth prostrate before him XI A Lion as Pliny and divers other great Naturalists tell us is a great Enemy to Apes and Wolves Parallel I. THat God that cometh forth in a way of Judgment against the Wicked is a terrible God Hence it is said He shall roar out of Sion The Threatnings of God are as the Roaring of a Lion and terrify the Wicked as a Lion doth the more impotent Animals II. When the Face of God is set against a Soul or Nation or he be moved to Frowns Indignation and Wrath against them let all stand clear How ready are all to fly when God rises up to the Prey that is to be avenged on the Ungodly III. None can deliver themselves out of God's hands when he comes forth against them as an hungry Lion God tells us He will arise to the Prey and all the Earth shall be devoured with the Fire of his Jealousy There is none can deliver out of his hand neither Power nor Policy Craft nor outward Force will signify any thing IV. The dreadful God when Sinners fall into his hands will crush them as a Lion Consider this ye that forget God lest he tear you in pieces I will arise and devour at once I will rent the Caul of their Heart and there will I devour like a Lion A Reverend Divine hath an excellent Note upon this place The Lord will do as a Lion doth He more immediatly will strike out their Hearts and punish them with spiritual Plagues and Judgments And as for their Estates and Bodies he will leave them to other Beasts and they shall plague them that way Their Hearts were grown fat they had a Film about their Hearts and Instruction could not get to their Hearts but God will tear that Caul that Film from off their Hearts Mr. Burroughs hath noted further That it denotes the sending Plagues upon the Hearts of wicked Men and to leave their Estates c. to the Assyrians confirming Luther's Observation and for a further Confirmation cites Arius Montanus V. The holy God is just in all he doth Just and righteous are thy Judgments O Lord. The right Hand of the Lord is full of Righteousness Yet he delights to live in Love Concord and real Friendship with all his Creatures and O how fix'd and constant is he therein and how loth that any should move him to Anger But when once the Covenant of Peace and Amity is broken and nought but Cruelty and Injustice appears amongst Men and the great Ones of the Earth prove Tyrants and tear in pieces and devour the Poor how is God thereby enraged or stirred up to revenge the Breach of his Law For the Oppression of the Poor saith God will I arise And he will retaliate upon the Wicked according to the Nature of the Evils they have done Rob not the Poor because they are poor neither oppress the Afflicted in the Gate For the Lord will plead their Cause and spoil the Soul of those that spoiled them And I heard the Angel of the Water say Thou art righteous O Lord which art and wast and shalt be because thou hast judged thus for they have shed the Blood of Saints and Prophets and thou hast given them Blood to
will watch over them for Evil. The Lord watches over his own People for good but wo to them that he like a Leopard observes and watches over to destroy 'T is marvellous to consider how long the patient God bears with an ungodly Soul People or Nation ere he brings his sweeping Judgments in upon them The wicked think God will never strike because he defers the Execution of his Wrath and hence they are hardened in an evill Work When alas poor Souls they are greatly mistaken God is watching for a fitter Time wherein he will get himself a greater Name and more Glory in their Destruction We have a plain Proof of this in Pharaoh King of Egypt God like a Leopard observed him and watched over him for Evil and at last tho it was not presently got hold of him and broke his Bones and destroyed his Power and all his mighty Host. God's Time of Executing his Judgments and Wrath upon the Ungodly is the most amazing and terrible In due time shall the Feet of the Wicked slip IV. God tho he seem to tarry long before he comes upon the Ungodly yet when he doth come he leaps as it were upon them comes on a sudden I will come upon thee as a Thief The Wicked will be surprized when Vengeance comes to be executed upon them V. God tho he may seem to be asleep and to hold his peace and let Sinners alone yet will he at last awake out of sleep and then let Sinners look to it God compared to a Bear Hosea 13.8 I will meet them as a Bear bereaved of her Whelps THis is the third Simile God makes use of in this place I will meeâ—â— them as a Bear bereaved of her Whelps Simile I. THe Bear is a very fierce Creature very terrible Two She-Bears tore forty two Children at once His Voice is fierce saith one he is fearless in his Rage II. 'T is observed that the Bear will not willingly fight with or set upon a Man unless he be as it were forced thereunto III. No Creatures as Naturalists tell us love their Young more than the Bear IV. The Bear is furious and in a dreadful Rage when she is bereaved of her Young as appears by Hushai's Words to Absalom Thou knowest that thy Father and his Men they be chafed in their Fury as a Bear bereaved of her Whelps In the Field let a Bear robbed of her Whelps meet a Man rather than a Fool in his Folly She is fierce at all times as was hinted before but above all if she be robbed of her Whelps Parallel I. WHo is so fierce and terrible as the great God whose Anger is resistless and whose just Wrath when provoked is unavoidable II. God doth not willingly afflict fight with or grieve the Children of Men till their daring Impudence and oft repeated Provocations force him as it were to do it III. No Creatures that God has made love their Young or Off-spring as God doth them that fear him A Woman may forget her sucking Child yet will not he forget his Children His Love exceeds the Love of Women to their tender Babes IV. O how furious is the Almighty how is he in an holy Rage if any hurt his poor Children They that touch you touch the Apple of mine Eye What then will become of the bloody Persecutors that have not only bereaved God of his Children but cruelly torn them to pieces boared out their Eyes rosted them alive flayed their Skins off and burned them at the Stake to Ashes and put them to all the horrid Tortures they could devise If God will meet his own People if they sin against him and provoke him as a Bear bereaved of her Whelps how will he meet Babylon bloody and merciless Papists and other cursed Persecutors of his People The Day of Vengeance saith he is in my Heart and the Year of Recompences For the Controversy of Zion he will strike through Kings in the Day of his fierce Wrath. Shall not God avenge the Cause of his own Elect that cry unto him day and night Yea he will avenge them speedily and come forth against their Enemies as a Bear bereaved of her Whelps God compared to a Moth Hosea 5.12 I will be unto Ephraim as a Moth. THat we may understand the Nature and Quality of this little Creature and the Reason of the Comparison the Parallel following is offered with a practical Application The Scope of the Text is a Denunciation of a strange Judgment which shall corrode and consume them the Cause and Ground of which is delivered in the preceding Verses viz. Because they have resisted the Commands of God and followed the wicked Commands of Jeroboam and his Princes Therefore saith God I will be unto Ephraim as a Moth. Observ. That God in bringing Judgments and Miseries upon a rebellious People will be as a Moth. And in what respects take as followeth Simile I. A Moth is a Creature that corrodes or devours exceedingly whatever Garment or Cloth it doth seize upon and makes it good for very little II. A Moth will not only eat Woollen Cloth and Garments of a low Price but those that are very rich yea upon costly Velvets as Experience shews III. A Moth comes not upon such Cloth and Garments as are carefully and wisely kept from Dust and Filth And therefore those Writers that mention the hurtful Nature of this Creature advise to cleanse and keep such things as are subject to this Creature from all Dust and Filth whatsoever and then they need not fear the Moth and ascribe the Ways and Means how it may be done IV. A Moth eats and devours Garments secretly you may not quickly spy him out he makes no Noise of his coming you can't tell whether it be got into your Cloth or Garments or not at first V. A Moth eats and spoils by degrees It doth not consume and spoil a Garment all at once but by little and little till it is quite spoiled and good for nothing VI. A Moth corrupts and destroys insensibly These Worms saith Mr. Topsall when they have by degrees insensibly eat off the out most Superficies of the Cloth then they eat up the inward Part and so insinuate themselves into the middle Substance of it and those that search never so well for them can hardly find them A Man may think his Cloth or Garment is good by the outward View of it yet when he looks and proves it throughly he will find it full of Holes and good for little Parallel I. GOD when He breaks forth upon a People or Nation in a way of Judgment and Wrath destroys and makes all desolate therein Behold therefore I will stretch out my hand upon thee and will deliver thee for a Spoil to the Heathen and I will cut thee off from the People and I will cause thee to perish I will destroy thee and thou shalt know that I am
too great an Influence upon green and tender Plants to winde them into extreme and irregular Designs and Motions 5. There is by Divine permission a most troublesom and pernicious Adversary suffered to range up and down the whole Earth to try his Art and Skill how far he can prevail to bring this vast Body into Tumult and Disorder and 't is not seldom that he doth prevail to divide not only Emperors Kings Princes Judges Nobles and Peasants but Dukedoms Principalities Cities Corporations Villages Families Brothers Sisters Husbands Wives Fathers and their own Children Now these things being premised what unspeakable need is there of one supreme and universal Judg to curb Exorbitancies to umpire decide and put a period to Dissentions Without whose Moderation the World would be intolerably perplexed harrassed and plagued with perpetual and endless Wars Broils Disorders and Confusions and would hardly keep its station for any long Period of Time For the moderating and preventing of all which the God of the whole Earth hath undertaken to associate with the Rulers and to judg amongst the Gods In which Passage he is represented to us by the Similitude of a Judg which carries a lively Figure and Resemblance of the Supreme Lord of the whole Earth and that in these divers respects following Earthly Iudg. I. IT appertains to a Judg to be good and the best of Judges are so Moses was advised to chuse thus by his Father Jethro The Desire and Fruit of the Righteous is good II. It appertains to a Judg to be wise and prudent or as Jethro words it to be able A foolish Ruler is a Shame and Reproach to any Nation or People and there is not a more uncomely Sight in the World than to see a Fool upon the Throne of a Kingdom or Judgment-Seat III. It appertains to a Judg to be a Man of Knowledg and well-skilled in the Laws and Statutes of a Kingdom because he is to be the Expounder of the Law to the People IV. It appertains to a Judg to be a Man of Prudence not only for the setling of right Methods but to do Justice in a fit season V. It appertains to a Judg to have good and right Laws to judg the People by that there may be no cause of Grievances or Complaints VI. It appertains to a Judg to be impartial and judg uprightly not to know the Faces of any in Judgment not to be corrupted by flattering Words nor byassed by Bribes nor misled by the Place and Dignity of Persons of what rank or quality soever they be VII It appertains to a Judg to be just and equal in the proportions of Punishment and Severity not lay any beyond due Desert nor favour when there is no reason for it The Reward of Murther Treason Rebellion Witchcraft Blasphemy is not to be given to petty Offenders VIII It appertains to a Judg to take nothing upon Trust but to be satisfied that Matters are true A Judg is not to act doubtfully but see the Offender be clearly cast before he give Sentence IX It appertains to a Judg upon due Proof and Trial to pass a definitive Sentence If one Man sin against another the Judg shall judg him X. It appertains to a Judg to be firm and steady to the Rules of Law and Justice as immoveable as a Rock a right way XI It appertains to a Judg to consider the Cause of the Poor and Needy to plead for the Widow and Fatherless and them that have no Help and deliver them out of their Distress where Justice calls for it XII It appertains to a Judg to have a People under him to be judged XIII It appertains to a Judg to be provided of Officers to execute his Sentence else Judg and Law are of little signification for according to the old Maxim Execution is the Life of the Law XIV It appertains to a Judg to be feared and had in reverence XV. It appertains to a Judg to be cloathed or arrayed with Majesty and Terror XVI A Judg hath power to reprieve or suspend the Execution of a Sentence XVII It appertains to a Judg to give Orders for Execution to deliver to the Officers when Sentence is past XVIII It appertains to a Judg to punish Officers if they exceed their due Bounds in punishing others XIX It appertains to a Judg to vindicate his own Honour and the Justice of the Law he executes XX. It appertains to a Judg to mix Mercy with Judgment where the Case will fairly admit of it XXI A Judg in this World hath others to plead before him as Counsel or Advocates for the Prisoner to extenuate the Crime and plead the Privileges allowed by Law XXII It appertains to a Judg in this World to have not only Rules of Law but a Register of by-past Actions that he may know what to do if like Cases fall in future Times XXIII A Judg usually hath great Attendance to bear him Company in the Time of Judgment XXIV A Judg when he peremptorily passeth Sentence doth not recede and go back the Sentence past abides Heavenly Iudg. I. THis God is by way of Eminency he is essentially good good without any mixture of Evil. He is originally good there is no Good in the whole Universe but what he is the Root Spring and Fountain of There is no Evil to befound in him and as Seneca he can do no evil nor hurtful thing He is Good in the Abstract Goodness it self 1 Chron. 16.24 Psal. 25.8 Psal. 119.68 II. This God is beyond comprehension or expression for all the Angels receive their Wisdom from him all the Emperors Kings Princes Nobles and Judges of the Earth In him are all the Treasures of Wisdom and therefore called Wisdom past finding out III. God the Judg of all the Earth is a God of Knowledg Known unto the Lord are all his Works from the Beginning He gives Knowledg to the Simple and makes the Foolish of an understanding Heart he makes known unto Men the great things of his Law his Spirit searches into all Mysteries he gives Skill in all Arts and Sciences and there is no searching of his Understanding When he undertakes to dispute none can answer him one of a Thousand IV. In this the Lord the great Judg is beyond comparison for he dwells with Prudence and finds out Knowledg of witty Inventions his Ways are perfect altogether His Actions are so fitly timed that he doth nothing out of season 'T is in due season he delivers the Needy avengeth the Cause of his Elect and plentifully rewards the proud Doers V. The chief Judg of all the Earth hath an ancient Statute-Book that is suited to all Times and Seasons to all Ages Sexes Conditions and Constitutions of Men whatever Every part of it is tried and proved and found to be a perfect Law in which are contained wondrous Things ever free from Deceit and Falshood 'T is marvellous pleasant and refreshing sweeter than Honey or
one Heart for Sin and another for him he must have the whole Heart or he will have none of it Thou shalt love the Lord thy God with all thy Heart and with all thy Soul c. Conscience may be for Christ and his Ways and the Judgment may be much enlightned when the Will may be opposite and the Affections set chiefly upon Sin and the Vanities of this World Their Heart is divided now shall they be found faulty XVIII Jesus Christ met with greater Opposition and fought more sore and fearful Battels than ever any did for the Sinner's sake as witness his Conflict with Satan that strong Man armed with Sin and Wrath and last of all with Death it self over all which Enemies he gloriously triumphed and got a perfect Conquest XIX Jesus Christ will not take into Covenant or make a Contract of Divine Love or Grace with a Person that is not dead to the Law We must see the Insufficiency of that and of our own Righteousness and have no confidence in the Flesh if we would win Christ. Wherefore my Brethren ye also are become dead to the Law that ye should be married to another even to him that is raised from the Dead that we should bring forth Fruit unto God XX. When Jesus Christ by his Word and holy Spirit hath brought over all the Faculties of the Soul unto himself finding the Person dead to Sin Self and to this World and all things being removed which obstructed this happy Contract he then proceeds and takes the Soul into Union with Himself But according to that holy Order and Decree of God no Soul is espoused by Christ but such as is given to him by the Father All that the Father hath given me shall come unto me XXI No sooner is a Sinner converted by Faith united or espoused to Jesus Christ but there is great Joy amongst the Angels of God in Heaven and amongst the Saints of God on Earth Likewise I say unto you there is Joy in Heaven in the presence of the Angels of God over one Sinner that repenteth And so in the case of the Prodigal at his return The Father said to his Servants Bring forth the best Robe and put it upon him and put a Ring on his hand And bring hither the fatted Calf and kill it and let us eat and drink and be merry And they began to be merry XXII Jesus Christ settles upon each Soul he espouses a very great Inheritance he makes over a Jointure of an inestimable value a Kingdom of Glory a Crown that fadeth not away even everlasting Blessedness XXIII Jesus Christ leaves his Church and each believing Soul whom he takes into Union with himself in this World for a while and doth not immediatly take them to himself or carry them to Heaven his own Habitation XXIV Jesus Christ delighteth greatly in his Church and in every sincere Member thereof hence Zion is called Hephzibah And as the Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee XXV Jesus Christ discharges his Saints and People from all those Debts that bind over to eternal Wrath. Sinners were miserably indebted to the Law and Justice owed ten thousand Talents but had not a Farthing to pay liable every day to Arrests and to be sent to the dark Shades of eternal Night or Prison of utter Darkness under the Wrath of the incensed Majesty having whole Mountains of Sin and Guilt lying upon them running every day into new Scores adding Sin to Sin one heavy Debt upon another O how great is the Guilt of sinful Man and how unable to satisfy Divine Justice How then shall these Debts be paid all these Sins expiated and the Guilt taken away Justice calls for full Payment it 's Language is Pay or perish yet we cannot make the least Reparation nor right God for the Wrong we have done him by offending the Eyes of his Glory But now by a Marriage-Covenant with Jesus Christ all is at once discharged and the Sinner acquitted there being Riches and Worth enough in him who hath fully satisfied the Demands of Law and Justice and by Union with him the Sinner comes to be interested into all He was made Sin for us who knew no Sin that we might be made the Righteousness of God in him The Lord hath laid on him the Iniquities of us all O how happy is that Soul that is espoused to Jesus Christ XXVI Jesus Christ confers great Honour on those that are espoused to him The Church is called a Queen and how comes that to pass but by means of this Contract and Marriage with Christ Vpon the right hand stands the Queen with Gold of Ophir Believers are called by Christ's Name have the Attendance of his Servants the holy Angels The Angels of the Lord encamp round about them that fear him He hath given his Angels charge concerning thee Saints lie in the Bosom of Christ's Love and Mercy XXVII Jesus Christ supplies all the Wants and makes blessed Provision for his Saints They that fear the Lord shall not lack any good thing Whether it be Grace or Peace either Food or Physick they want they shall have it from him all is in Christ In him all Fulness dwells and in him so as to be let out and communicated to his Saints XXVIII Jesus Christ sympathizes with his Saints In all their Afflictions 't is said he was afflicted And in another place 't is said His Soul was grieved for the Misery of Israel He himself hath suffered Being tempted he is able to succour them that are tempted We have not an High-Priest that cannot be touched with the feeling of our Infirmities He that toucheth you toucheth the Apple of mine Eye Cast thy Burthen upon the Lord and he shall sustain thee XXIX Jesus Christ requires Obedience of his Church and of every Member thereof hence Paul saith The Church is subject unto Christ. The Lord Jesus is exalted above all Principalities and Power Might and Dominion and every Name that is named not only in this World but also in that which is to come and is given particularly to be Head over all things to the Church Call ye me Lord saith Christ and do not the things that I say XXX Jesus Christ reproves his Saints for their Evils and Transgressions out of his great Love As many as I love I rebuke and chasten XXXI Jesus Christ covers the Weaknesses and Infirmities of his People He covers our Sins doth not upbraid us with our Faults but forgives our Iniquities and remembers our Sins no more Tho his Saints have many Spots and Blemishes yet he through his great Grace overlooks them all and will not expose them to Reproach here nor hereafter for them XXII Jesus Christ gives Counsel and Instruction to his People I counsel thee c. What heavenly Instruction hath he left in his Word
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
the Israelites were to deal with the cursed Caananites 4. Possitively Confess all your former Rebellions Unbelief Earthly-mindedness Pride Passion Lying Drunkenness yea all Sins and forsake them 5. Take hold of Christ receive the Atonement he hath made for thee 6. Enter into Covenant immediately seal it now defer it not on pain of Death 7. Joyn thy self to the Lord's Covenant-People with speed delay not c. Application 1. From whence we may infer That those that reject Christ the great Embassador of Peace are undone to all Eternity 2. Let those that through Grace are in a reconciled state and condition ascribe all to Christ Omnis Adoratio Laus tribuenda Christo. Christ a Witness Rev. 1.5 And from Jesus Christ who is the faithful Witness 1 Tim. 6.13 Who before Pontius Pilate witnessed a good Confession c. John 18.37 For this cause came I into the World that I should bear Witness to the Truth Rev. 3.14 These things saith the Amen the faithful and true Witness the Beginning of the Creation of God THe Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Witness or Martyr Beza upon Acts 22.20 says Hic ego Graecum vocabulum servare malui c. i. e. Here I have chosen rather to keep the Greek Word viz. where Stephen is called a Martyr than to translate it a Witness for common Use hath so prevailed that they are peculiarly called Martyrs who not only by Confession of Mouth but also by their Blood testify the Doctrine of Christ. See Piscator upon the Place The Greek word signifies any Witness yet in all Tongues except Greek a Martyr is a loser of his Life for the Gospel and often in Greek too in Ecclesiastical Writers Christ in a spiritual sence is called a Witness Isa. 43.10 55.4 Rev. 1.5 3.14 1. Because he is the most assured Testimony to us of Divine Truth John 18.37 2. Because he hath exactly fulfilled all that was foretold of him in the Old Testament Joh. 1.17 And 3. because he was martyred upon the Cross for us to compleat our Redemption and confirm the Gospel As Witnesses amongst Men are absolutely necessary to the keeping up of Justice and deciding all matters of moment between Man and Man Even so Almighty God intending to deal with Men according to this Rule hath in Wisdom thought fit to provide Himself with a Witness for the keeping up of Justice and deciding of all matters between Himself and Mankind and according to his own rich and admired Grace he hath provided a Witness who is free from all exception both in respect of his Faithfulness and Knowledge of things and that is Jesus Christ himself who is set forth to be the true and faithful Witness the beginning of the Creation of God who in point of Antiquity is very capable to set forth and attest whatsoever is necessary to be known of God and in whatsoever a faithful and true Witness in point of usefulness can be unto Men that and much more is Jesus Christ between God and Mankind For the illustration whereof take these following Considerations Metaphor WItness imports something done that is to be attested when it shall be required II. A Witness hath respect to a future Judgment where a Difference may come upon trial between two Parties III. A Witness is or ought to be a person of Knowledge who is necessarily qualified for the Work IV. A Witness is usually called to give Testimony and that in matters of which he hath very good knowledge V. A Witness gives in a Testimony and leaves the matter on Record that he is call'd to bear witness unto VI. A good and credible Witness makes a Cause valid to which he gives Testimony VII A Witness is so necessary in all matters of moment especially that which relates to Judgment and to the determination of things that they are seldom done without one VIII A Witness is to speak the whole Truth when no less will serve to clear the Case IX A good Witness is a just and impartial Man that abhors Lying X. A good and credible Witness ends Controversies upon Trial the right way and leaves those that are cast without Excuse or Relief Parallel THere was something done between the Father and the Son in respect of Man before the World began which God thought Christ a fit Person to bear Witness unto 1. That God had a purpose of good-will to Man and in pursuit of which made a gracious Covenant in behalf of Man 2. That God promised Happiness to Man through that gracious Covenant whom he saw fallen And this Jesus Christ hath born Witness unto in hopes of Eternal Life that God who cannot lye promised before the World began This Covenant Promise and all other gracious Acts of the Father that attend them as they are brought to light by Christ in the Gospel he is a Witness of together with the Being and Perfections of God the necessity of Faith and Holiness and Belief of the Resurrection of the Dead and of Eternal Judgment and the World to come II. The Witness of Christ hath a full and clear respect to a future Judgment where a Difference is to be tried between God and Man He that rejecteth me and receiveth not my Word I judg him not the Word that I have spoken the same shall judge him in the last day III. Jesus Christ is a Person of the greatest Knowledge in Divine Things being always with the Father and in his Bosom spake on Earth what he saw and heard in Heaven He had the Word of God immediately from his own mouth which no others had besides himself and therefore qualified to be a Witness in the highest degree as it 's said Him that God hath sent speaketh the words of God I speak not of my self but my Father that dwelleth in me he doth the works IV. Jesus was not only called to be a Priest as Aaron but also to be a Witness God called him from his high and exalted Glory in Heaven to go forth as his great Witness to the World to testifie what he knows of the Father's Will from Eternity Hence said he I came not of my self but my Father sent me and for this cause came I into the World that I might bear witness of the Truth V. Jesus Christ hath given in a full Testimony and born Record of all things depending between God and Mankind He hath testified that God loved the World and sent him to be a Saviour and that there is forgiveness of Sin and eternal Life through his Name and that God will condemn all those that believe not He that believeth and is baptized shall be saved but he that believeth not shall be damned VI. Jesus Christ however accounted a false Witness and Deceiver by the Jews yet hath by his excellent Doctrine his holy Life and stupendous Miracles given such a Testimony to the World of God's Grace and Good-will in making a Covenant
of his Faithfulness in performing and making good the same of the reality of his Intentions to make Men happy through believing that he renders the matter on God's side valid against all Contenders whatsoever so as that God shall be clear in Judgment and none be able to answer him one word of a thousand VII Jesus the faithful and true Witness was so necessary to the determination of matters relating to God and man that it could not be done without him otherwise another might have serv'd in his room but none in Heaven nor Earth was found worthy to open the Book and loose the â—â—eals thereof Rev. 5.4 If I had not come and done what no other did you had not had Sin but now you have no cloak for your Sin John 15.22 24. VIII Christ as the chief Witness hath spoke the whole Truth left nothing conceal'd that either concerns God's Glory or Mens Good either by himself before he went to Heaven or by his Apostles since he hath declar'd the whole Counsel of God so that the Record of his Testimony is able to make us perfect and compleat in the whole Will of God and if any add to or take from his Word he shall lose his part in the Book of Life and heavenly Jerusalem IX Jesus is so just and impartial a Witness yea and so great an Abhorrer of Falshood that he is called the Truth it self yea Grace and Truth came by him He was holy harmless separate from Sinners X. As the Testimony of Jesus will put an end to all Controversies the right way and leave the Wicked wholly wiâ—â—hout Excuse and clear the Justice of God So it shall be more tolerable for the Land of Sodom in the day of Judgment than for that City that refuse and reject the Word and Testimony of Christ in the Gospel Divine Justice however will be cleared in the eyes or view of Men and Angels in condemning them that had the Light and would not be determined by it See Christ a Prophet Metaphor I. THe greatest Witnesses amongst Men are but of a short standing they are but of yesterday know but in part therefore can testify but in part II. Earthly Witnesses are but Servants and in many things return the Matter of their Testimony by Information Disparity I. BUt Jesus Christ is an Ancient Witness of long standing was with the Fâ—â—ther from the Beginning saw and â—â—eard all things that he spake and did I was by him as one brought up with him c. Before Abraham was I am II. Jesus Christ is the Son of the great King and Law-giâ—â—er and hath the whole matter of Testimony by Sight and personal Knowledg The Father hath shewed the Son all things that himsâ—â—lf doth c. And what he hath seen and heard that he testifyeth Joh. 3.32 Inferences I. THese things shew the great value God puts upon the Souls of Men that rather than they should miss the Knowledg of his Will and perish for want of Testimony to confirm the Truth he sent Jesus Christ his own Son to witness and testify Divine Things to them God who at sundry times and in divers manners spake in time past unto our Fathers by the Prophets hath in these last days spoken unto us by his Son II. That the Gospel is to be highly valued as the perfect Will of God witnessed to not only by him that was true and faithful but perfect and fâ—â—ee from the least stain or spot of Sin III. They deserve to be damn'd that live under the repeated Testimony of Christ the true Witness and yet will not believe it so as to be reformed by it How shall we escpae if we neglâ—â—ct so great Salvation IV. What Confirmation Establishment and Consolation also is here to all that belieâ—â—e and embrace the Gospel in Sincerity 1. This is the Truth as it is in Jesus The true Grace of God wherein ye stand 2. There is a high degeee of Blessedness to them that have not seen and yet believed 3. The abiding by this Testimony and Witness of Jesus Christ gives an Interest â—â— and Right unto Eternal Life 4. It advanceth the great Honour makes Men no less than the Children of God and Joynt-Heirs with Christ. V. An Exhortation to all them that have received the VVitness and Testimony of Jesus Christ to hold it fast against all Opposition whatsoever There is great danger in being ashamed of and relinquishing the VVord and Testimony of the Son of God He will be ashamed of them before God and the Holy Angels VI. To them that have not received his Testimony to receive it with all speed because it is the word of Life the very Doctrine of Salvation It a fearful thing to refuse him that speaks from Heaven and trample under foot the Blood of the Son of God Christ an Altar Heb. 13.10 We have an Altar whereof they have no right to eat who serve the Tabernacle THE Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies an Altar where the slain Sacrifices were offered and sometimes as Brightman says on Rev. 16.7 The Altar of Incense or Perfumes It is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Sacrifice or Offering In this Text it Metaphorically denotes the whole Mystery of Christ the Mediator and is put by a Synecdoche for the Oblation or Sacrifice viz. Christ. See 1 Cor. 9.13 10.18 The meaning is that such as still stick to the Ceremonies of the Law by serving the Legal Tabernacle and thereby seek their Justification cannot eat of this Spiritual Altar that is they cannot be Partakers of the Benefits of this Sacrifice purchased by the Death of Christ. Metaphor I. THe Altar of Perfume was appointed by the Lord to be made of Shittim Wood overlaid with Gold having a Crown of Gold about it II. The Altar of Burnt-Offerings was ordaind for Sacrifices to attone for Sin the Flesh of Beasts was offered thereon III. All Sacrifices were to be offered upon the Altar of Burnt-Offerings and all Incense to be burnt upon the Altar of Incense IV. The Altar of Burnt-Offerings was but one and in one place and the Sacrifice to be offered thereon in this place only V. The Altar did sanctify the Sacrifices which were laid upon it VI. The Altar was a place of Refuge Men that were in danger fled to the Horns of the Altar and there intreated for Favour VII The Horns of the Altar were to be sprinkled with Blood and so was the Altar of Incense once a year VIII The Altar had four Horns on the four Corners thereof Parallel I. CHRIST's Humane Nature was covered and over-laid as it were with the Divinity and crown'd with Majesty as the Gold adorn'd the Wood and circled the Altar II. Christ was appointed for Sacrifice his Humane Nature was offered up as a Propitiatory Sacrifice for the Sins of the whole World III. All our Duties
for fit for his own Use and Eternal Life This way he makes us meet to be Partakers of the Inheritance of the Saints in Light Col. 1.12 As Heaven is prepared for us so Christ is preparing us for Heaven VIII This may support and comfort us under Affliction for tho no Chastening seems joyous at present but grievous yet nevertheless afterwards it yieldeth the peaceable Fruit of Righteousness unto them that are exercised thereby Christ compared to an Eagle Exod. 19.4 Ye have seen what I did unto the Egyptians and how I bore you on Eagles Wings and brought you unto my self Deut. 32.11 12. As an Eagle stirreth up her Nest fluttereth over her Young spreadeth her Wings looketh to them beareth them on her Wings so the Lord did lead him c. Rev. 12.14 And to the Woman were given two Wings of a great Eagle that she might flie into the Wilderness c. SOme say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila an Eagle is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be carried violently Others from an intensive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Year because it is lively from whence came the Proverb Vivacior Aquilâ livelier than an Eagle Others say That the Latin Aquila is derived ab aquilo colore from its dun colour For its swiftness and seldom returning Job says chap. 9.26 My days pass away as the Eagle c. that is swiftly and never to return Because of its velocity and forcible flight it denotes the quick invasion of an Enemy Jer. 48.40 49.22 Hos. 8.1 Micha 1.16 which describes the greatness of the Calamity Exod. 19.4 I have born you on Eagles Wings that is the Lord hath lovingly supported and cherished you as Eagles do their young who bear them safe over craggy and dangerous places See Jer. 4.13 Lam. 4.19 It 's said Psal. 103.5 Thy youth is renewed like the Eagles that is he hath strengthned thee so as to go through all Difficulties c. Galatinus saith that the Messiah is called an Eagle Prov. 30.19 c. But in the Texts alledged viz. Deut. 32.12 Exod. 19.4 c. the Lord is compared to an Eagle with respect to the Protection and Safety of his People the Swiftness of his Deliverances and his tender Care and Affection to them The great Eagle Annotators tell us signifieth the Lord Jesus and it seems to be an Allusion to that Flight of the Church from Egypt to Canaan which she undertook not by her own Counsel but by the Lord's Command and performed not by her own Strength but by the Lord's As the Church of Israel fled from the Dragon Pharaoh as he is called Ezek. 29.3 So the Christian Church fled from the Serpent or Dragon here with two Wings of a great Eagle Now tho I deny not but these Scriptures refer to God the Father yet may they as safely and in the Judgment of some more properly refer to the Lord Jesus Christ. Stephen speaking of Christ saith This was he that was with the Fathers in the Wilderness which spake to them in Mount Sinai c. Simile I. THe Eagle is a Royal Bird the Princess or Queen of all the Birds of the Air. II. The Eagle is a very strong Fowl Naturalists speak much of the Eagle in this respect Eagles carry the Prize saith Pliny both for Honour and Strength III. The Eagle mounts up exceeding high out of the reach or sight of Men. IV. The Eagle hath a very piercing Eye when she is on high can see down to the Earth nay behold the small Fish in the Sea V. The Eagle is a mighty swift Creature My Days are swifter than an Eagle She is swift in pursuit of her Prey VI. The Eagle Historians tell us fights with Dragons and Serpents and overcomes them VII The Eagle hath strong and long Wings which she easily spreads forth for the succor and help of her young VIII The Eagle bears and carries her young upon her Wings she spreads abroad her Wings takes them beareth them upon her Wings IX The Eagle hides her Young in high and mighty Rocks where her Nest is even in the same ragged place of inaccessible Rocks X. The Eagles Voice Naturalists tell us is so terrible that when he is angry he makes all living Creatures to be afraid Dracones audito etangore Aquilarum fugerunt in speluncas The Dragons when they hear the angry Voice of the Eagles flie into the Dens to hide themselves XI The Eagles way in the Air cannot be known XII Historians say the Eagle can look on the Sun in its brightest Splendor without being dazled She tries her young Ones the same way to see whether they be her true Off-spring for if they cannot behold the Sun but wink or their Eyes water they turn them out of their Nest and disown them as Degenerates or Bastards XIII The Eagle trains up her Young to be like her self and to mount up as she mounts XIV The Eagle is very careful and tender of her Young XV. Naturalists tell us the Eagle gives her Young Ones of her own Blood when she cannot get other Blood for them to drink XVI The Eagle is very long-liv'd The Greeks express her by a word signifying Longevity And some give the Reason not only from the excellent Temperament of her Body but because she lives in such a pure Air free from all evil Vapours and noisom Smells Parallel I. JEsus Christ is the Prince of the Kings of the Earth King of Kings and Lord of Lords As the Eagle among Birds so Christ both amongst Men and Angels hath the preheminence II. The Lord Jesus Christ is called the Mighty God I have laid help on one that is mighty For Strength he is compared to a Lion What is all human and natural Power to the Strength and Power of Jesus Christ III. The Lord Jesus after his Resurrection mounted up exceeding high into the highest Heavens far out of the sight of Man's natural Eye where he cannot be reached by wicked Men or Devils IV. Jesus Christ hath a wonderful piercing Eye seeth not only from the highest Clouds whither the Eagle mounts but from the highest Heaven can look into the Secrets of every Man's Heart even into the Hell of wicked Mens diabolical Counsels and can throughly see their bloody Purposes and Contrivances altho they dig never so deep yet they cannot hide themselves from his Omniscience for he sees what they are doing V. The Lord Jesus is swift when he comes to fight against the Enemies of his Church he is swift in the executing of his Judgments swift to deliver and help his People See Metaph. Sun Hart c. VI. Jesus Christ the spiritual Eagle fought with that great red Dragon the Devil and hath bruised the head of the Dragon VII The Lord Jesus hath strong Love enlarged and great
they see themselves on a sudden surprized but know no way of Escape Men startled Women quaking Beasts crying but none to help them Then they will say to the Rocks and Mountains Fall on us and hide us from the Face of him that sitteth on the Throne and from the Wrath of the Lamb for the great Day of his Wrath is come and who shall be able to stand V. The coming of the Day of the Lord will make the World much amazed and forget all their former Pleaurses and Enjoyments as if they had never been and would gladly accept of their Lives for a Prey or to be extinguish'd or cease to be but alas 't is in vain nothing but Hell and eternal Burnings remain for them where they shall be always dying yet never dead VI. By the coming of the Day of the Lord there will be such Execution done as will be to the utter Ruin and Un-doing of wicked Men who shall be stripp'd of all they have formerly set their Hearts upon and would now give the whole World were it in their possession for so much Grace as would help them to Heaven and save them from the dreadful Judgment Simile I. A Thief comes with a wicked Intent to gratify his wicked Will unrighteously II. A Thief 's coming may be prevented III. The coming of a Thief is but to a few and the Dammage he does is but to a few Families Disparity I. THe Lord cometh with a good intent to fulfill his Father's Will to save his People from all their Troubles and to render Justice to God's Enemies II. But the coming of the Day of the Lord cannot be prevented The Day of the Lord will come in which c. III. The coming of the Day of the Lord and the dismal Effects of it will be to all the Wicked The Lord cometh with Ten Thousand of his Saints to execute Judgment upon all and to convince all that are ungodly c. Inferences 1. REproof 2. Caution 3. Exhortation 1. Reproof to ungodly Men that there should be such a Day to come and notice given of such a thing and they so heedless and careless about it 2. Caution to the Godly to take heed and carefully mind the Counsel of Christ and Warnings of his Servants unto such a due Watchfulness as may prevent the Danger of being found sleeping and so the Day come upon them at unawares 3. Exhortation to all both good and bad to make ready for only they that shall be found ready will go in with him into the Marriage-Chamber the Door will be shut against all others whether Professors or Prophane Be ye therefore ready for at an Hour you think not of the Son of Man cometh Christ the Judg of All. Acts 10.42 And be commanded us to preach unto the People and to testify that it was He which was ordained of God to be the Judg of Quick and Dead THe Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judg is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judg which word has various Significations And tho the word Judg is not brought here as a Metaphor Christ being really and properly a Judg yet it being a Phrase alluding to earthly Judges we shall for Edification sake run the Parallel wherein are amply set forth the Qualifications and Properties as well as the Authority of a temporal Judg with the correspondent Analogy and Disparity when applied to Christ the Judg of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Living and the Dead METAPHOR I. A Judg necessarily supposes a People under a Law to be judged by for there can be no Action where there is no Object nor any Exercise of Power or Judicial Proceeding without a Subject II. A Judg is or ought to be a Person fit for the Place and Office whereto he is called 1. A Judg ought to be a Man of great Wisdom and Prudence 2. A Judg is a Man of Knowledg 't is necessary that he should be well acquainted with all the Laws of his Sovereign 3. A Judg is or ought to be a Man of Goodness not subject to Anger Malice or Revenge and it is very requisite it should be so otherwise great Dammage might ensue upon the ill disposition of the Judg. 4. A Judg is or ought to be a Man of Justice and Impartiality that will not respect Persons in Judgment take Bribes or know the Faces of any tho never so great among Men. Aaron was not to know his Father nor Mother in Judgment 5. A good and upright Judg is a Man of Courage and Boldness will not say to the Wicked Thou art righteous nor excuse the Faults of great Men through fear III. The Place and Work of a Judg is grounded upon good Reason 1. The Honour of the Sovereign 2. The Reasonableness of Sovereignty or Authority 3. The Justness of the Laws 4. In respect of the Subject IV. A Judg is appointed to his Place and Office he acts not of himself but by Commission V. A Judg hath his set Time or Days limited wherein to keep a general Sessions or hold a solemn Assize for the Honour of his Sovereign Lord the King VI. A Judg when he hath received his Commission and the set Day is come hath power to summon all Parties concerned and order all Offenders to appear before him in Judgment VII A Judg after this great Appearance upon his Summons enters upon his Work which consists chiefly in three great Points 1. To open the Law 2. To examine Witnesses 3. To arraign the Offenders VIII A Judg charges Matter of Fact in Judgment and proceeds to clear Proof and Evidence by a sufficient Number of proper Witnesses touching the same IX A Judg by this Order and Method of Proceeding keeps up the Honour of the Law which he makes his Rule in all his Acts of Judgment X. A Judg is very terrible upon the Seat of Judgment in three respects 1. He is cloathed with Majesty 2. He hath very great Attendants as the Sheriffs Justices of the Peace and the Gentry of the County about him 3. He passeth a solemn and fatal Sentence upon guilty Criminals XI A Judg hath the Command of Officers to see Sentence executed and pronounced as Sheriffs deputy Sheriffs with Keepers of Prisons and the like Parallel I. CHrist being called a Judg doth clearly hold forth that there are a People to be judged by him Before him shall be gathered all Nations We must all appear before the Judgment-Seat of Christ. I saw the Dead both small and great stand before God II. Jesus Christ infinitely excells all other Judges in respect of Fitness to this Office or Excellency of Qualifications as will appear by what follows 1. Christ is wise not only far beyond David and Solomon but all the Angels in Heaven the Learned amongst the Jews admired his Wisdom He is called as hath been often hinted the Wisdom of God 2. Jesus Christ fully knows all Divine Laws as
well that which is written in the Heart of Man as that which was written in Tables of Stone and then as to the Law of the Gospel that is called the Law of Christ because he gave forth all the Precepts contained thereâ—â—â— 2. The Lord Jesus Christ is full of Goodness full Proofs of which he gave before his advancement to his Dignity He is not forward to accuse is free from Anger not subject to take advantage by the Weakness of an Offender but ready to pity and forgive if the Circumstances of the Cause will bear it An Instance of which we have in what Christ said to the Woman taken in Adultery He that is without Sin let him cast the first Stone c. 4. The Lord Christ is a Man of Justice that will not be flattered with fair Words His Impartiality appeared in the days of his Flesh. He told Nicodemus a great Ruler that he must be born again called Herod the King a Fox He told the Rulers of the Jews that they should hereafter see the Son of Man sitting at the right hand of Power and Glory that is as a Judg to arraign them for their Injustice Cruelty c 5. The Lord Jesus tho he be a Lamb for Meekness and a Dove for Innocency yet he is a Lion for Boldâ—â—ess and Courage and in his time will shew himself so to be to all the Ungodly of the Earth whether Kings Captains or mighty Men They shall cry to the Rocks to fall upon them and Mountains to cover them to hide them from the Face of him that sits upon the Throne and from the Wrath of the Lamb. III. The Work assigned to the Lord Jesus as a Judg is grounded upon the highest Reason 1. The Authority of God the Father who hath committed all Judgment into the hands of the Son 2. The Reasonableness of his Authority He gave to all their Being and therefore may challenge a Right more than earthly Sovereigns to sit as Judg over them 3. The Equity of his Laws which are holy just and good there is nothing amiss no fault can be found in them 4. In respect of his Subjects God is not unrighteous to forget their Work of Faith and Labour of Love c. of the Godly And 't is a righteous thing with him to recompense the Ungodly according to their Deeds He shall render unto every Man according as their Works shall be IV. The Lord Jesus Christ is appointed to take the Place and Office of a Judg He acts not of himself but by Commission from the great and mighty Potentate of the whole Universe God judgeth no Man but hath committed all Judgment to the Son 'T is he that is ordained of God to be the Judg of the Quick and Dead He hath appointed a Day in which he will judg the World in Righteousness by that Man whom he hath ordained It is appointed unto Men once to die and after Death the Judgment to which end Christ shall appear the second time V. In like manner is there a set Time a certain Day limited for the Lord Jesus the great Judg to keep a general Sessions and hold a solemn Assize for the Honour of the eternal God called the Day of Judgment It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment than for that City VI. The Lord Jesus as Supreme Judg by virtue of his Authority and Commission when the set Time is come will summon the whole World even all Offenders to appear before his Judgment-Seat The Time is coming when all that are in their Graves shall hear his Voice and come forth The Trumpet shall sound and the Dead shall be raised incorruptible There shall be a Resurrection from the Dead both of the Just and Vnjust The Lord shall descend from Heaven with a Shout with the Voice of the Archangel and the Trump of God and the Dead in Christ shall rise first We must all appear before the Judgment-Seat of Christ c. VII The Lord Christ immediatly after Summons upon this great Appearance before his dread Tribunal enters upon his last and great Work First to open the three great Law-Books that Men have lived under viz. 1. The Law of Nature 2. The Law of Moses 3. The Gospel-Law The Judg being set the Books are opened next in Order the Witnesses appear and first those that gave the Laws and they are of three sorts 1. God that wrote the Law of Nature after an invisible manner on the Hearts of Men I will come near you to Judgment and be a swift Witness against you saith the Lord. 2. Moses that delivered the Law to Israel There is one that accuses you even Moses in whom you trust 3. The Apostles that published the Gospel-Law not to Jews only but to the Gentile World These will appear not only to judg the twelve Tribes of Israel but the Gentiles whose Persons and Works also must be tried by Christ as well as the Jews He shall judg the Secrets of all Men. VIII Jesus Christ will judg the World viz. all Men both Jews and Gentiles according to their Works God shall bring every Work into Judgment with every secret thing whether it be good or whether it be evil The Necessity of which appears in these four Cases 1. The Scripture will not else be fulfilled and made good which doth fully assert the bringing to Light the hidden things of Darkness and making manifest the Counsels of the Heart 2. The Ungodly will not otherwise be convinced of all their ungodly Deeds and all their hard Speeches which ungodly Sinners have spoken against the Lord. 3. The Judgment will not otherwise appear just upon which the Glory of the Judg doth so much depend 'T is for his Glory to overcome when he judgeth And unless Matter of Fact be charged due Proportions will not be weighed out and awarded according to Desert with clearness and satisfaction either in a way of Mercy or just Severity to all Spectators Therefore the Gentiles shall be charged with Matter of Fact against the Law of Nature Whâ—â—remongers and Adulterers God will judg The Jews shall be charged for rejecting Moses and killing the Prophets The Jews and Gentiles jointly that they have neglected Faith and Charity under the Vouchsafement of the Gospel He shall judg the Secrets of Men by Christ Jesus according to my Gospel The fore-mentioned Witnesses are sufficient to prove Matter of Fact both in point of Number and Capacity The first and chief Witness will be God himself who knew all things and there can be nothing hid from him The second Witness will be Conscience which was and is with Men in all Places and Actions which Man could never leave at home nor shun his Company when he went out or when he came in He is with him in his most secret Retirements and has often told him
that there was one above even God that seeth all things Besides these two Witnesses that are of such mighty Credit there may be three more added namely 1. The good Angels which are much busied in this World to watch Men and inspect their Ways 2. The evil Angels who are never out of Mens Company and have voluntarily of their own accord been Accusers of the Brethren who will give Testimony at the Bar of Christ against their own Proselites if God calls for it 3. The ordinary Companions of Transgressors with whom Counsel was held about evil Projects Designs and Actions of Murder Theft Drunkenness and Adultery whose Tongues shall no doubt be as ready to accuse their Comrades as to confess their own Faults concerning whom we are inform'd that not only every Knee shall bow but every Tongue shall confess c. IX Jesus Christ will magnify the Law and make it honourable in that the Word or Law spoken by Angels by Moses by Himself and his holy Apostles shall be the Rule of Judgment at the last Day X. Jesus Christ the high and great Judg of Heaven and Earth at the end of the World on his Judgment-Seat will be very terrible in three respects 1. He is set forth as being cloathed with Majesty as Judges are with their Scarlet-Robes Red in his Apparel cloathed with a Garment down to his Foot girt about the Paps with a Golden Girdle his Hair like Wooll as white as Snow his Eyes like a Flame of Fire and his Feet like fine Brass as if it burned in a Furnace his Countenance as the Sun shining in its Strength and his Voice like the Roaring of a Lion the Noise of Thunder or the Sound of many Waters 2. He will have great Attendance even all the Angels in Heaven When the Son of Man shall come and all the holy Angels with him he shall sit upon the Throne of his Glory All the Saints that ever were in the World since the beginning thereof shall sit upon the Throne with him The Lord my God shall come and all the Saints with him Know you not that the Saints shall judg the World 3. He will pass a most solemn and fatal Sentence upon the Ungodly They shall not stand in this Judgment nor Sinners in the Congregation of the Righteous The Sentence will be Depart from me ye workers of Iniquity I know you not Go ye cursed into everlasting Fire prepared for the Devil and his Angels Which with the Consequences of it and Reasons assigned you have at large Mat. 25. O the sad Shreeks the hideous Noises the woful and lamentable Out-crys from high and low that will attend this solemn Sentence which no Tongue of Man is able to express XI So Jesus Christ the Universal and Supream Judg hath the full Command of all the good and elect Angels who attend the Court at the great Assizes to see that no Resistance nor Escape be made but that Sentence be fully executed upon all the treasonable black rebellious and condemned Crew Take and bind them hand and foot and it follows These shall go away into everlasting Punishment Inferences IF there be a Judge a Time a Place and work of Judgment we do infer these three things I. What great need Unbelievers Rebels Traitors and all Offenders have of Pardon there being nothing else will stand them in stead when they appear before the great Judge where there will be no pleading not guilty because of full Evidence as to matter of Fact no pleading Ignorance because a known and establish'd Law is broke No benefit of Petitions because the King is gone off the Mercy-Seat No relying upon the wrong Verdict of Corrupt Jurors because no such Persons will be found there to afford help Nothing avails with the Judge in this Judgment-Day but a white Stone a Wedding-Garment the spotless Righteousness of Jesus Christ all who want this Robe will in that day be speechless II. How sad will it fare with all those that go out of this World without Faith in the Son of God without the Pardon of their Sins Wo unto such in that day that ever they were born Look to it all you Unbelievers Swearers Whoremongers Persecutors Liars Sabbath-breakers lovers of Pleasures more than lovers of God Covetous Persons Proud Persons Thieves Drunkards and Backsliders what will you do in that day as sure as God liveth you will be all condemned unless you repent and believe in Christ to the Lake that burneth with Fire and Brimstone What will you do in this day of Visitation who shall plead for you now you have lost the prevailing Advocate Where will Sinners and ungodly Ones appear how will you be able to look the Judg in the Face How can you escape this Judgment that have neglected so great Salvation How can you escape the Damnation of Hell that have no Christ no Faith no Pardon III. But thrice happy are they who appear before this great and mighty this high and terrible Judg with a white Stone with a Wedding Robe with a Pardon under Hand and Seal 1. The Law is silent being fully answered 2. The Judg smiles and takes Knowledg of them as the Favorites of Heaven Well done good and faithful Servant c. Come ye blessed of my Father enter into the Joy of your Lord. Inherit the Kingdom prepared for you c. 3. The Witnesses are freed from Trouble and excused from giving Testimony against them because Guilt was owned the Fact was confessed a self Judgment passed and the King's Pardon obtained through the Redemption that is in Christ's Blood Now if God be for us who can be against us If God justifies who shall condemn who shall lay any thing to the charge of God's Elect Who shall condemn if Christ hath died shed his Blood and sent his Spirit to seal that Pardon God the chief Witness is pleased Conscience is purged Peace being there his Power to accuse is gone the inward Thoughts are for excusing altogether What remains now but Liberty proclaimed There is no Condemnation to them which are in Christ Jesus who walk not after the Flesh but after the Spirit Rom. 8.1 And the Joyous Jubilee sounded forth Lo this is our God we have waited for him the Lord is our Lawgiver our Judg our King He is come to save us we will be glad and rejoyce in his Salvation He is come to be glorified in his Saints and admired in all them that believe Sing Praises to our God sing Praises to our King sing Praises to our Judg sing Praises Glory be to God and to the Lamb to the King and to the Judg for ever and for ever World without end Amen Christ compared to the Brazen Serpent Joh. 3.14 15. As Moses lifted up the Serpent in the Wilderness even so must the Son of Man be lifted up that whosoever believeth in him should not perish but have Everlasting Life Type
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
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
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
their malignity and wickedness Job 24.1 Esa. 13.6 Joel 1.15 and 2.1 2. Amos 5.20 Zeph. 2.2 and 1.14 15 16 18. By way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last Judgment when God shall reward every man according to his works is called the day of the Lord Joel 2.32 Act. 2.20 1 Cor. 1.7 1 Thess. 5.2 c. The day of the Son of man Luke 17.24 26. is expounded verse 30. to be the day wherein the Son of man shall be revealed That appellation by an Antanaclasis is taken otherwise verse 22. The days will come when ye shall desire to see one of the days of the Son of man and ye shall not see it Brentius upon the place says The sence is because things are now in tranquility the Son of man is despised and rejected But so great calamities shall come upon Judea that men shall desire but for one day to see me and enjoy my help but shall not compass their desires Illyricus says ye shall desire to see that is enjoy for a small season those good things and that good state you are in whilst I am present with you but c. See verse 23. and Matth. 24.21 23. c. Christ calls his day the season of his coming into the Flesh in the fulness of time John 8.56 Your Father Abraham rejoyced to see my Day and he saw it and was glad that is he saw it by a peculiar appearance and believed upon which D. Franzius says None may doubt but a prospect of the face and person of Christ was shewn and exhibited to Abraham in his Divine vision viz. As he was born of a Virgin come of Abraham's seed beginning with miraculous ministrations exalted from his passion to the right hand of the Father and to come in the last day and Crown him in another Life The Day of the exhibition of Christ in the flesh is called Mal. 4.5 The great and terrible day of the Lord or as others render it honourable and fearful as Jacob adorn'd the place where the heavenly Manifestation was made with the same Epithete Gen. 28.17 How dreadful is this place This is no other but the House of God and the gate of Heaven This day viz. the manifestation of the Messiah is dreadful or terrible to Devils because by his power their Kingdom is destroyed John 12.31 1 John 3.8 As also to the Impious and Rebellious Enemies of Christ See Malachy 3.2 and Matth. 2 3. An Hour Mark 14.35 He that is Christ prayed that if it were possible the Hour might pass from him that is that most bitter passion the thoughts of which at that time troubled and oppressed him John 12.27 Father save me from this hour that is from the Anxiety and Agony which I shall suffer in the time of my passion Christ spoke of the time of his Passion and Death at the thoughts of which as a true and real man he seemed to be in a great trembling and consternation The End or last time is put for reward which is wont to be given when one has done his work as Prov. 23.18 Prov. 24.14 20. Jer. 29.11 So 1 Pet. 1.9 Receiving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of your Faith even the Salvation of your Souls which the Syriack renders Reward or Retribution But this Reward given by God is not a debt but of free Grace and Mercy because a merited reward or wages must bear proportion to the service done but no service of ours can bear proportion to Everlasting Life and Happiness so that it necessarily follows that the reward is purely of Grace Feast is put for the Sacrifice which is offered upon the Feast day as Exod. 23.18 Thou shalt not offer the blood of my Sacrifice with leavened Bread neither shall the fat of my Feast remain untill the Morning that is the fat of the Lamb to be sacrificed or of the sacrifice of my Feast as Junius and Tremellius render it As also the Chaldee So Esa. 29.1 Let them kill Feasts that is as we translate it sacrifices See Mal. 2.3 Psal. 118.27 Bind the Feast so the hebrew with Cords even unto the horns of the Altar that is the sacrifice of the Feast or Festival day c. The Passeover is put for the Lamb which was slain and eaten on that Festival in memorial of the Deliverance from Egypt Exod. 12.21 And kill the Passeover that is the Paschal Lamb. 2 Chron. 30 17. Mark 14.12.14 Matth. 26.17 18 19. Luke 22.8 11 13 15. Summer is put for Summer Fruit Esa. 16.9 Jer. 40.10 Amos 8.1 2 Sam. 16.2 For in these places the hebrew is only Summer Harvest is put for Fruit gathered in the time of Harvest Exod. 23.10 Deut. 24.19 Esa 16.9 Joel 3.18 'T is also put for the Reaper Esa. 17.5 Which we translate Harvest-man 4. The Opinion of Men is put for the Thing it self IN Holy Scriptures sometimes things are named and described according to appearance or mens Opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are in their own Nature This happens 1. In single words as Nouns and Verbs 2. In a Conjunct phrase In Nouns 1 Sam. 28.14 15 16 20. That Diabolical spectrum or Apparition rais'd by the Witch of Endor in the likeness of Samuel is called Samuel because he falsly gave out that he was Samuel and the deluded spectators thought him so Hananiah is called a Prophet Jer. 28.1 5 10. Not that he was truly so but so reputed 'T is said Ezek. 21.3 I will cut off from thee the Righteous and the wicked where by Righteous is meant persons that were only so in appearance having an external form of Righteousness which begat the good opinion of men but with respect to Gods notice that knows the inward frame of the Heart to be unsound there is to be unrighteous Matth. 8.12 The Jews are called the Children of the Kingdom because they seemed to be such and Christ says Matth. 9.13 I am not come to call the Righteous viz. such as are so in their own eyes but sinners to Repentance Luke 18.9 Rom. 10.2 3. c. Luke 2.48 Joseph is said to be the Father of Jesus and verse 41. he is said to be his Parent because he was thought to be so by men which is expresly said Luke 3.23 See John â—â— 42 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save them that beleive verse 25. Because the foolishness of God is wiser then men c. Where Preaching of the Gospel c. is called foolishness not that it was really so but because the worldly wise reputed it so as verse 18. viz. To teach Salvation by the Cross to seek Life in Death and Glory in Disgrace which the Carnal Worldling thought folly as verse 23. The Devil is said to be the God of this World 2 Cor. 4.4 because he boasts that the Kingdoms of this World are at his disposal Matth. 4.8 9. Luke 4.6 7.