good to your own This Trope is very frequent also in the Latin Tongue c. It is put for an Experimental sence of a Fact done Mark 5.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. et scivit corpore and she knew in her body in our Translation 't is she felt in her body that she was healed of that plague Hence by the same Trope or manner of speaking 't is said of Christ verse 30. And Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscens in semetipso knowing in himself that vertue had gone out of him that is feeling and experiencing it 1 Cor. 4.19 I will know not the speech of them which are puffed up but the Power that is I will experience how strong they are in the Faith what zeal they have and how powerfully the Holy Spirit has influenced them More especially by the term knowing Conjugal Society is noted as Gen. 4.1 and 19.5 8. Numb 31.17 Matth. 1.25 Luke 1.34 This was common with the Greeks and Latins as Plut. in Alex. Neque aliam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscebat mulierem that is he knew no other Woman Horat. Ignara mariti ignorant of a Husband To Remember Is put for the Will and Desire Heb. 11 15. If they had Remembred that Country from whence they came they Might have had opportunity to have Returned that is if they had a mind or Desire to have Returned thither c. which exposition is cleared in the following verse viz. But now they desire a better Country that is an heavenly See Isa. 44.21 Joh. 2.7 So Cant. 1.4 We will Remember thy love more then VVine that is by true Faith and sincere Love we will cleave to thee for the great Affection thou hast vouchsafed us which we esteem above all that 's delightsome and precious for such things are synecdochically noted by Wine in this World For the upright love thee that is the Regenerate sons of God who truly know and love Christ and in Life follow him 2 Tim. 2..8 19. Luke 22.19 1 Cor. 11.24 25. In a word to Remember Christ is in a due and faithful sence and apprehension to be united to him and to live to him alone whereas on the contrary To forget God Imports Vnbelief wickedness and Stubbornness of Heart as Hosea 4.6 My People are destroyed for lack of knowledge Because thou hast rejected knowledge I will also reject thee that thou shalt be no Priest to me seeing thou hast forgotten the Law of thy God I will also forget thy Children See 2 Pet. 1.9 Jam. 1.25 Ezek. 22.12 c. Sometimes to Remember signifies a consequent speech or an external real effect as Esth. 2.1 Ahasuerus Remembered Vashti when by the second verse it is evident that he was discoursing of her with his Ministers Ezek. 23.19 Yet she multiplyed her VVhoredoms in calling to mind the days of her youth c. that is both calls to mind and in that very act exercising her former spiritual Whoredom In what sence Remembrance and Oblivion are attributed to God will be seen hereafter Verbs of Affections as to love or to hate are put for the actions themselves which either really or according to the custom or opinions of men are the Results of such Affections The verbs odi and diligo to hate and love do sometimes denote contrary Affections 1. To love signifies seeking and desiring as Luke 11.43 ye love that is ye seek or desire the uppermost seats c. John 3.39 and 12.43 2 Tim. 4.8 'T is put for to be wont as Matth. 6.5 Hypocrites love that is they are wont to pray standing See Psal. 11.5 Prov. 21.17 2 Tim. 4.10 Demas hath forsaken me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having loved this present World which Erasmus well renders hath embraced this present world that is Demas would not be a Companion of sufferers but his desire and seeking was to have good and happy days in this World 2. To Love signifies to prefer regard or take care of one thing more then another To which to hate is opposed which signifies disregard less care and neglect of one thing more then another as Gen. 29.31 with verse 30. John 12.25 He that loveth his Life shall lose it and he that hateth his Life in this world shall keep it unto Eternal Life This is expressed Matth. 16.25 Thus For whosoever will save his Life in the Greek 't is his Soul shall lose it and whosoever will lose his Life or Soul for my sake shall find it By the phrase to Love his Soul is meant a will and resolution to preserve Life even by the denyal or abnegation of the Name of Christ. And to hate his Soul signifies that in comparison of the Name Profession and Truth of Christ the preservation of this Life is a thing not at all valued but that we are ready rather then deny him to suffer even unto Death It is said Luke 14.26 If any man come unto me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also he cannot be my Disciple This Text does not injoyn us to hate our Relations for we are Commanded to Love even our Enemies Matth. 5.44 Luke 6.27 But the meaning is that he that can or will prefer the comfort of Society of his Natural Relations before Christ and his Gospel is not worthy to be his Disciple See Psal. 109.16 17. Prov. 8.36 and 17.19 and 13.24 3. It notes a declaration of an external Gesture which is wont to be the result of Love as Mark 10.21 Then Jesus beholding him loved him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not that Christ approved his answer or had therefore any singular or peculiar respect for him but as it were sweetly smil'd upon him looking upon his talk to be childish and ridiculous even as we smile upon Children when they prattle of such things as are in themselves simple Verbs of Operation as to do are put for acquisition or gain which is the effect of Action and Labour as Gen. 12.5 The Souls they had made in Charan that is acquired or gotten there Gen. 30.30 And now when shall I make for my house also that is when shall I provide or take care to get so much as will be sufficient for my Family Hence 't is said Matth. 25.16 Then he that had received the five Talents went and traded with the same and made them other five Talents that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gained them as verses 17 20 22. it is expounded To Judge besides its proper signification denotes also the Consequent actions as Castigation and Punishment Gen. 15.14 2 Chron. 20.12 Psal. 9.19.20 Acts 7.7 Heb. 13.4 Condemnation John 3.18 Rom. 14.3 Freeing Delivering or Absolving Psal. 35.24 Rom. 6 7. c. The Matter of which a thing is made is put for the thing made THE FIRR-TREE of which Lances were made is put for lances Nah. 2.3 The
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
carry Christ in your Hearts Lips and Lives and this will make you lovely and cause you to shine where ever you come 7. When you smell of any Perfume think of this precious Ointment that perfumes Heaven and Earth 8. If you are sad and disconsolate you may know whither to go 't is this Ointment that cheers revives and maketh glad every drooping Christian 9. Are you troubled with hardness of Heart or any swelling Tumour why then with speed get some of this mollifying Ointment 10. Be sure to ascribe all true softness and brokenness of Spirit to Christ and his good Ointment 11. He that would be beautiful must not be without this Ointment 12. Get store of it to perfume your Houses and pray that your Wives and Children may have store of it poured upon them 13. What a Mercy is it to have of this good Ointment by us and laid up for us seeing we are so subject to be unsavoury subject to Wounds and Sores and other Diseases which this Ointment cures effectually Christ the Believers Friend Cant. 5.16 This is my Friend c. CHrist is the Churches Friend and consequently the Friend of every gracious Soul a Friend that sticks closer than a Brother not only compared to a Friend but he is really so the Believer can bear Testimony of it by Experince This shews the happy State of the Church and of all true Christians Christ is their Friend Now to take in the sweetness of this Text 't is requisite to enquire into the Nature and Property of a true Friend and true Friendship A Friend There are four things to be considered requisite to true Friendship I. KNowledg amongst Men true Friendship cannot be manifested and maintained without it c. 'T is more than common 't is peculiar speculative Knowledg doth not always bespeak Friendship for true Friendship repuires peculiar Knowledg II. Union is also requisite here can be no true Friendship till the Enmity amongst Men be removed What Friends were Jonathan and David they loved one another as their own Soul Can two walk together except they be agreed Amos 3.3 III. Intimacy and true Friendship causeth frequent Access one to the other this tends to make People to be of one Heart and one Mind IV. Love and Affection this layeth the surest Foundation for Friendship Now to speak to the Nature and Property of a true Friend I. A true Friend loves heartily cold Friendship is the Daughter of feigned Affection Love is the abundant overflowing of Desire which cometh to the Party beloved swiftly and joyfully but departs slowly and sorrowfully II. A true Friend is very needful what Man living tho never so prosperous but sometimes he wants a Friend David tho a great Man and a good Man yet his Condition required Friends and he had them and prized them viz. Hushai and Zabad The Centurian was a great Man yet had his Friends and used them Luk. 7.6 III. He that 's a Friend indeed will make his Friends Case his own This did Job if afflicted he 's afflicted with him if prosperous he rejoyceth Where Friends are kind in Love there Sorrow is easily shewed IV. A true Friend doth what he can to keep up the Honour and Reputation of his Friend he speaks for him and acts for him where and when he cannot for himself V. He is most desirable no wise Man will choose to live without Friends altho he hath plenty of Riches Man is a sociable Creature and therefore desires to seek Friendship VI. A Friend indeed will give Demonstration of his Love and Friendship 1. He 'll study his Welfare 2. He 'll speak to promote it 3. He 'll act to effect it VII A Friend indeed gives his Friend a room in his Heart the sight of him is pleasing to the Eye and the Thoughts of him delightful to the Heart VIII A true Friend is always ready to impart his Secrets to those that are his Friends This is a great reason why Men do so prize Friendship that they may freely disclose their Secrets and their Hearts one to another 't is a certain note of Friendship to impart Secrets IX A Friend will not spare Pains nor Cost nay will adventure upon great Hazards to help him whom he loves Others may promise what they intend not to perform but a true Friend if able will surely perform all or more than he promises X. He will not do any thing to the Wrong of his Friend or justly to purchase his Displeasure because he prizeth the Love of him whom his Affection runs out after XI He loves to be very familiar and therefore is frequent in sending to or conversing with him whom he loves he delights to give his Friends Visits XII A true Friend is inquisitive into and desireth to know the state of him whom he loves not barely that he may know it but knowing of it if in trouble that he may redress it XIII A true Friend will not suffer hâ—â—m he loves to lye under Mistakes or Sin because he knows 't will turn to his Blemish and great Disadvantage and therefore in Love will tenderly admonish being grieved to think that he should be so ensnared and this is according to the mind of God yea and 't is according to the desire of the Godly such Reproofs so given is a great Demonstration of Friendship XIV The Counsel of such a Friend is profitable and should be acceptable in Prosperity 't is safe in Adversity 't is sweet in Sorrow and Misery 't is comfortable it usually mitigates Sorrow and augments Comfort XV. It is the Property of a true Friend to be much troubled and concerned at the Absence of such whom he loves and nothing more sweet than the meeting of Friends after long Absence as appears by Joseph and his Brethren at their meeting when they knew one another XVI 'T is a great Trouble to a true Friend to see his Love and Friendship slighted yet it will not easily withdraw his Love but labours to pass by many Offences and Unkindnesses XVII A true Friend will not suddenly or easily hear any evil Report against his Friend XVIII If he be sensible of any Combinations against him he will speedily disclose it as Paul's Friends did touching the Combination of the Jews XIX A true Friend greatly rejoyceth in the Prosperity of his Friend and cannot but be troubled at such as would rejoyce at his Ruine XX. He that is a Friend indeed will be faithful such an one was Jonathan to David He will not leave his Friend in Straits that being a Time that calls for his Help And if he hath any thing committed to his keeping he will be faithful and careful he will be true to his Trust and keep safe that wherewith he is entrusted Parallel I. CHrist knows his People not only with a common but a peculiar Knowledge yea and he hath instructed them into the Knowledg of himself that they might not only
flower which withereth and passeth away in a Moment You gentle Youths whose chaster Breasts do beat With pleasing Raptures and Loves generous heat And Virgins Kind from whose unguarded eyes Passion oft steals your hearts by fond surprize Behold the Object this alone is hee Ah none like Christ did ever mortals see He is all fair in him 's not one ill feature Ten thousand times more fair than any Creature That lives or ever lived on the earth His beauty so amazingly shines forth Angelick nature is enamor'd so They Love him dearly and admire him too His head is like unto the purest Gold His curled Tresses lovely to behold And such a brightness sparkles from his eyes As when Aurora gilds the morning Skies And though so bright yet pleasant like the Doves Charming all hearts where rest diviner loves Look on his beauteous cheeks and thou'lt espy The Rose of Sharon dect in Royalty His smiling Lips his speech and words so sweet That all delights and joy in them do meet Which tend at once to Ravish Ear and Sight And to a Kiss all heavenly Souls invite The image of his Father 's in his face His inward parts exce he 's full of Grace If heaven and earth can make a rare complexion Without a spot or the least imperfection Here here it is it in this Prince doth shine He 's altogether lovely all Divine If you his beauty saw his Riches weigh 'T will charm your eyes your best affections sway And in dark minds spring an eternal day He 's fairer than all others Beauty such As none can be enamor'd on too much This Object choose yield him a holy Kiss That thou at last mayst sing Raptur'd in Bliss My Well beloved's mine and I am His. Secondly Christ is glorious in respect of his Offices as Mediator See Mediator also King Priest and Prophet Thirdly As the gospel is glorious upon the Consideration of the Revelation or Discovery which is made therein of Jesus Christ in respect of the excellency of his Person and Perfections so likewise 't is glorious as it reveals or makes known his glorious love to the Children of Men. Christs Love held forth in the gospel is glorious Love 1. From the earliness of it he loved us from Everlasting We love him because he first loved us he loved us when we had none to him nay when we were his Enemies and hated him 2. Christs Love is a glorious Love upon the account of the freeness of it there was no constraint laid upon him to fix his eye upon fallen man the Soul is Christs own free and voluntary Choice and he doth not grutch us his Love he doth not think he is too High too Rich too Honourable or too good for poor sinners 3. Christs Love held forth in the gospel is a glorious Love in that it is a drawing engaging or attracting Love it is like Elijahs mantle which he cast upon Elisha Christs Love hath a kind of Compulsion in it not by Violence but by sweet Influence 4. Christs Love held forth in the gospel is a glorious Love in that it is an undeserved love an unmerited love VVhere 's the soul that can say it deserves Christs Love some will say O such a person is worthy she deserves and merits your Love but it can't be said so here 5. Christ's Love held forth in the gospel is glorious Love in respect of the strength of it what Solomon speaks of Love Cant. 8.6 is true in respect of Christ his love is stronger than death 1. Consider from whence it brought him 2. Consider whether it brought him 3. Consider how it stript him and disrobed him 4. Consider what he endured and underwent as the Effect of his great Love and Affection 6. Christs Love held forth in the gospel is glorious Love because 't is a matchless Love 't is wonderful 't is so deep no finding of a bottom so long no measuring of it none never loved as Christ loved us he hath loved us and washed us from our sins in his own blood 7. Christs Love is a glorious Love in that 't is a conjugal or an espousal Love Christ loves not as the Master loves his Servant nor only as the Father loves his dear Child but as a Bridegroom his Spouse the choice and delight of his heart or as a man loves his dear VVife 8. Christs love held forth in the gospel is glorious love in that 't is an abiding and eternal love nothing can separate the Soul from Christs love having loved his own that were in the world he loved them unto the end 9. Christs love is glorious love because it is a love of complacency he takes delight in his love and in the soul beloved Christ loves all men with a love of pity but he loveth his Elect with a love of Complacency 10. Christs love held forth in the gospel is glorious love because it draws forth or doth beget glorious love in the Soul to him the love which is in us to him is but the glorious Effects of his love to us It makes us to love him so as to admire him not being able to set his worth and excellency forth Glorious love causeth a longing and languishing till the soul enjoys Christ 't is with the soul as 't was with Ahab touching Naboths Vineyard Christ runs much in the Mind and Thought of such yea and it makes them willing to go through hardships and difficulties for him as Jacob did for Rachel such will abide with Christ in Adversity as Jonathan did with David it carries the Soul to love Christ above all other things Glorious love is attended with fruit Simon son of Jonah lovest thou me more than these feed my sheep If you love me keep my Commandments Such delight in Christs Presence and greatly prize every token of his Divine love and grace and mourn at Christs absence nothing will comfort if Christ be gone Glorious love leads the Soul to visit Christ often and to love them that he loves and and long to look for his appearing Thirdly The gospel is glorious in respect of the glorious subject of it viz. Jesus Christ upon the consideration of the discovery there is made therein of his glorious Riches 1. The gospel shews that Christ is Rich. 2. In what respect he is Rich. 3. That he is gloriously Rich it also Reveals why he is held forth to be so Rich. 1. Riches imply plenty and plenty of good things whether it lie in Money Lands Houses Wares c. He that hath abundance of either having absolute propriety in them is accounted Rich. In Christ are hid all the Treasuries of Wisdom and Knowledge 1. Christ is Rich in Wisdom 2. Christ is Rich in Grace Eph 1.7 3. Christ is Rich in Goodness Rom. 2.4 4. Christ is Rich in Glory Eph. 1.18 Chap. 3.16 How did Christ come by his Riches 1. He was Rich from
unto Christ and spiritual Intimacy and Communion with him O when wilt thou come unto me 'T is the Voice of my Beloved that knocketh With my Soul have I desired thee in the Night IV. The Spouse desires such Favour and Manifestations of Christ's Love and Grace that she may never forget his Love We will remember his Love more than Wine V. The Spouse desires as doth every gracious Soul that Christ would lay himself under such Obligations of Love and Friendship to her that he may never forget her The Death of Christ is the greatest Expression of his Affection to his Elect. Let him seal up his Love to us by the Kisses of his Mouth viz. by his gracious Promises and we are sure enough VI. The Spouse desires the greatest Confirmation of Christ's Love and gratious Affection to her to have clear Evidence of her Union with him and eternal Life VII Manifestations of Christ's Love do belong properly to the Church and covenanted People of God Hence the Spouse presumes to speak thus unto her Beloved Let him kiss me with the Kisses of his Mouth I have the Liberty and Privilege to request it of him VIII Manifestations of Christ's Love are greatly prized by gracious Persons after there hath been a seeming Strangeness or Breach in their Apprehension between them knowing they were wholly in the fault and the only Cause of the Breach IX The Love-Tokens or Expressions of Christ's blessed Favour to the Spouse make the Daughters of Jerusalem to long after Christ's Love and Favour as well as she Whither is thy Beloved gone O thou fairest among Women that we may seek him with thee This was after she had declared His Mouth is most sweet he is altogether lovely X. How sweet and exceeding comfortable are the Kisses of Christ's Mouth or Evidences of his Love after a long time of spiritual Desertion XI Manifestations of Christ's and the Father's Love are glorious Tokens or Acts of Acceptance of poor Sinners who having been very vile and rebellious return home at last to their Father's House and embrace a precious Saviour XII The Kisses of Christ's Mouth who is the only King and blessed Potentate of Heaven and Earth are an infinite Honour can a poor Creature be more eminently dignified Let him kiss me with the Kisses of his Mouth BY Mouth Annotators generally understand is meant his holy Word or his own lovely and gracious Doctrine that is Let me have expressions or give evidence of thy Love to me from thy Word Kiss me with the Kisses of thy Mouth by a Metonymy of the Cause viz. Cum causa organica sive sermonis formandi instrumentum pro ipso sermone sive loquelâ ponitur That is when the Organical Cause or the Instrument that forms Speech is put for the Speech it self as the Mouth is put for Testimony Deut. 17.6 15.19 Mat. 18.16 which is expounded John 8.17 It is also written in your Law that the Testimony of two Men is true The Mouth is also put for a Command or Appointment as Gen. 45.21 where the Mouth of Pharaoh so 't is in the Hebrew signifies the Command of Pharaoh So the Mouth of the Lord is put for his Command Word and Appointment Exod. 17.1 Numb 3.16 39. 20.24 27.14 Deut. 1.26 43. 34.5 Where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta Os Domini at the Mouth of the Lord with us translated Word is by the Targum attributed to Jonath Vziel rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad osculum Verbi Domini To the Kiss of the Word of the Lord. Lying Lips do not become a Prince that is lying Words Now the Reason why the Church desires Kisses of Christ's Mouth may be as followeth METAPHOR KIsses of the Mouth are Expressions of high Favour much more than to kiss the Hand II. Kisses of the Mouth have Virtue in them they tend to encrease Love in the Object or beget more ardent Affection III. Kisses of the Mouth are plain and visible Evidences of cordial Affections and many times put a Person out of doubt about the Reality of the Giver's Love IV. The Mouth is the Instrument or Medium to convey the inward Conceptions of the Heart and Mind whether it respects Thoughts or Actions to the Knowledg and Understanding of others Parallel CHrist in a high manner expresses his Favour and exceeding great Affection unto his People in his Word I lay down my Life for my Sheep Greater Love than this hath no Man II. Evidences of Christ's Love from his Word and gracious Promises are full of Life and Virtue they wonderfully draw out the Soul in Love and Longings after Christ. How did that sweet Word or Kiss of Christ to Mary endear her to the Lord Jesus Woman thy Sins are forgiven thee III. Evidences or Manifestations of Christ's Love to a believing Soul are clear Demonstrations of Christ's real Affection When a Promise is set home and imprinted upon the Soul or Spirit of a doubting Christian it causes all his Fears to flie away Remember thy Word unto thy Servant upon which thou hast caused me to hope IV. The Word of Christ is the Way or glorious Medium he makes use of to convey or make known those gracious high and eternal Conceptions of his Heart and Mind to his Elect also hereby he opens and explains to us the End of his Coming into the World and his Design in dying and in all things he did which otherwise would have been hard to us to have found out METAPHOR OThers many times kiss them they do not love out of Complement II. Others give sometimes a flattering and dissembling Kiss like that of Absalom's kissing the People thinking thereby to steal away their Hearts from David his Father III. Others salute Persons oftentimes with an unchast and wanton Kiss IV. Others kiss when they design to murther Thus Joab kissed Abner and slew him Judas our Saviour and thereby betrayed him Disparity CHrist never vouchsafes any the Kisses of his Mouth but to those that he dearly loves II. Christ always when he vouchsafes his gracious Favour to any Soul doth it in all Simplicity and Integrity of Heart in his Heart is no Guile or Deceit III. All Christ's Kisses are holy chast heavenly harmless and innocent IV. Christ's design is to save those whom he kisses He came to seek and to save that which was lost I come that ye might have Life Inferences FRom hence we may perceive what a vast difference there is betwixt the Godly and the Wicked The one have their Hearts set upon heavenly Objects the other on carnal the Desires of the one are holy heavenly and spiritual the Desires of the other are fleshly earthly and sensual II. If the Kisses of a Saviour or Evidences of his Love are so sweet methinks this should stir up all to desire Kisses of Christ's Mouth III. It may be some Souls are ready to enquire How may I come to
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
And because Idolaters esteemed him a God viz. in their Idols as Chemnitius says He is called the God of this World as a Dog is called the God of Egypt because he was Worshipped for a God So the Belly is called God because men took more care to provide for it then to serve God Phil. 3.19 c. Gal. 1.6 False teaching is called another Gospel because some men thought it so whereas it is really as verse 7 a perverting the Gospel Epimenides is called the Prophet of the Cretans Tit. 1.12 because they accounted him so and after his Death sacrificed to him as Laertius Witnesses External profession is called Faith Jam 2.14 17 20 24 26. because men are apt to rest in it as sufficient for Salvation See Jude 12 13. c. In Verbs Matth. 14.9 The King viz. Herod was sorry that is he counterfeited sorrow for verse 5. It is said he feared the Multitude when he would put John Baptist to Death of whom the People had a very great esteem so that this sorrow was nothing else but artificial and feigned It is said Mark 6.48 That Christ would have passed by them viz. his Disciples at Sea that is he seemed to pass by or such was the posture and motion of his body as if he would pass by John 3.30 He must increase but I must decrease This increasing and decreasing is spoke with respect to the opinion of men who had extraordinary esteem of John hitherto and vilified Christ otherwise speaking according to the Nature of the thing John Baptist was not diminished by the increasings of Christ but afterwards derived his own increasings from his fulness Acts 27.27 The Shipmen deemed that some Countrey drew near to them so 't is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appropin quare sibi aliquam Regionem because the shore seems to move and draw near to them which are at Sea but 't is to be understood that they drew near land So Virgil 3 Aeneid Provehimur porta terraeque urbesque recedunt that is we sail from the Port and the Lands and Cities go back In joyned Words or an intire phrase Psal. 72.9 His enemies shall lick the dust that is they shall be so inclining and prostrate towards the Earth that they shall seem to lick the dust of the Earth which is a Description of fear and subjection So Esa. 49.23 and Micah 7.17 c. Esa. 13.5 They shall come from a far Countrey from the End or extream part of heaven This phrase is taken from the opinion of the vulgar who led by the guess of the Eye think that heaven is not spherical or round but hemispherical ending at the extreames of the Earth upon which the end or extreams of heaven seems to lean or be stay'd upon so that the End of heaven is put for the end of the Earth or remotest places you have the same phrase Deut. 4.32 and 30.4 Neh. 1.9 Math. 24.31 This exposition may be confirmed by the places where Mountains are called the Foundations of Heaven as 2 Samuel 22.8 Because at great distance the Heavens seem As it were to rest upon them they are called the Pillars of Heaven Job 26.11 Because Heaven seems to be propt by them as by Pillars 5. The Occupate put for the Object SENCE is put for its object or the thing which is perceived by sense as Hearing is put for Doctrine or Speech Esa. 28.9 Whom shall he teach knowledge And whom shall he make to understand hearing so the hebrew that is Doctrine or the word Esa. 53.1 Who hath beleived our hearing that is our Doctrine or Speech or as we translate it Report So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearing taken John 12.38 Rom. 10.16 Gal. 3.2.5 Hearing is put for rumor or fame Psal. 112.7 Esa. 28.19 Ezek. 7.26 Obad. 1. Hab. 3.2 Matth. 4.24 and 14.1 and 24.6 Mark 1.28 and 13.7 c. By the same Trope The Eye is put for Colours seen by the Eye and are the object of sight as in the Original text of the following places Numb 11.7 Lev. 13.55 Prov. 23.31 Ezek. 1.4 and 8.2 and 10.9 So two Eyes are put for a double way which give occasion to look upon both Gen. 38.14 21. Some say this is a proper name some say 't is two Fountains Affections and what bear Analogy with them are put for their object as Faith for the Doctrine which is received and beleived by Faith Acts 6.7 Gal. 1.23 Eph. 4.5 1. Tim. 4.1 Tit. 1.13 Jude 3. Rev. 2 13. See Gal. 3.23 25. Hope is put for God in whom we hope and from whom we expect every good thing Psal. 71.5 For thou art my hope O Lord that is in whom I hope the support of my hope and the God of my strength See Jer. 14.8 Psal. 65.5.6 Jer. 17.7 13. c. 'T is put for the Messiah or Christ specially Act. 28.20 For the Hope of Israel I am bound with this chain that is for the Messiah who is hoped for and desired by Israel or which is the same thing for the good hoped for from the Messiah Act. 26.6 7 8. So Col. 1.27 and 1 Tim. 1.1 Christ is called our hope It is put for men from whom we expect Good or confide in as Esa. 20.5 They shall be ashamed of Ethiopia their hope as verse 6. Likewise Hope is put for the thing hoped for as Prov. 13.12 Hope deferred maketh the heart sick but when the desire cometh it is a Tree of Life that is the thing hoped for and desired Rom. 8.24 Hope that is seen is not hope that is the thing hoped for c. Gal. 5.5 For we through the Spirit wait for the hope of Righteousness by Faith that is Eternal Life promised to the just by Faith So Tit. 2.13 Love is put for the person or thing beloved Jer. 2.33 Why trimest thou thy way to seek Love that is that which thou lovest Jer. 12.7 I have given the love of my Soul into the hand of her Enemies that is the people dearly beloved by me as the Chaldee renders it Hos. 9.10 And their abominations were as their Love that is the Idols which they love Desire is put for the person or thing desired and loved Ezek 24.16 Son of man behold I take away the desire of thine eyes from thee with a stroke that is thy desired and beloved wife as verse â—â—8 So verse 21. Behold I will profane my Sanctuary the excellency of your strength the desire of your Eyes that is that which you love and delight in as verse 25. For that which the mind longs after is ascribed to the Eyes as the lust of the Eyes is put 1 John 2.16 This may give some light to that passage Hag. 2.7 Where Christ is called the desire of all Nations the sence that the Nations will extreamly desire him love him embrace him and hope in him that is when they are converted to the Kingdom of Christ by the voice of the
most intimate Communion that is betwixt God the Son and God the Father which consists 1. With respect to eternal generation for Parents are said to bear their Children in their Bosomes Num. 11.12 Have I begotten them that thou shouldest say unto me Carry them in thy Bosom as a Nursing Father beareth the sucking Child c. For the like reason Prov. 8.30 the Son of God is figured in the similitude of a child playing before his Father 2. With respect to nearest and strictest Relation or rather indeed Vnity of Nature and Essence as John 14.10 it is said that he is in the Father and the Father in him 3. With respect to the dearest and superlative degree of love for that which is dear unto men is carryed usually in their Bosom As it is said of the Disciple whom Jesus loved John 13.23 That he was leaning on his Bosom c. 4. With respect to the most secret Communication For the Son only knew and perfectly sees the Father and therefore he alone reveals him and his heavenly Mysteries to mankind To which last particular John cheifly had respect as appears by the Context Feet are attributed to God by which his Immensity and Omnipresence upon the Earth is noted or signified as Esa. 66.1 2. His Operation or Activity in crushing supplanting or destroying his Enemies as Psal. 74.3 Lift up thy Feet unto the perpetual Desolations See Psal. 110.1 c. The Church is called the place of his Feet Esa. 60.13 Because he exhibits his grace and glory there as if he had walâ—â—t in it agreeable to Deut. 33.3 All thy Saints sate down at thy Feet Every one shall receive of thy words This metaphor is taken from the Custom of Scholars who sat at the Masters feet Act. 22.3 As Paul was at the feet of Gamaliel And Luke 10.39 Mary who sat at Jesus feet and heard his words The Clouds are called the dust of his Feet that is as if he had walkt upon the Clouds as men do upon the Dust of the Earth and with extraordinary swiftness as the Clouds fly in the Air. See Esa. 19.1 and 60.8 and Psal. 104.3 Steps are attributed to Christ before his incarnation Psal. 89.51 Wherewith they have reproached the Foot-steps of thine annointed that is the Documents of the Messiah dwelling in us who by his word raises us up and Comforts us in his promises of coming in the Flesh and to Judgement c. Others say that it is meant of some who by way of derision reproached the Messias for the delay of his coming as proceeding with too slow a pace that is that he would never come The Chaldee They reproach and disgrace the slow steps of the Feet of thy Christ c. Thus much of the parts of a man and the members of his Body which I shall conclude in the remarkable words of Tertullian if that Book of the Trinity be his Divine efficacies says he are shewen by Members not the habit or Corporeal lineaments of God By his Eyes we are to understand that he sees all things and by his Ears that he hears all things and by his Fingers some significations of his Will and Mind by his Nostrils his savoury reception of Prayers as sweet Odors by his Hand his octive and creating power by his Arm his irresistible strength by his Feet his ubiquity c. For members or their particular offices are not necessary to him whose tacit pleasure commands a ready obedience from all things What needs he Eyes that 's light it self What needs he Feet that 's every where Why would he go in when there is not a place out of which he can go What occasion has he for Hands when his silent will is the Builder Contriver or Architect of all things What needs he Ears who knows even the most secret Thoughts Or a Tongue when his very Thoughts are Commands These Members are necessary for men not for God because mans purposes are ineffectual without the assistance of Organs to act by but Gods bare Will is Action producing Effects at his meer Pleasure To Conclude he is all Eye because every part of him sees all all Ear because every part of him hears all c. Humane Affections ascribed to God HEre we must note the difference of humane Affections for some are attributed to God as being truly in him yet not in that imperfect manner or way of accident as they are in Man but far more purely and eminently and that essentially and substantially too And so all words which express humane Affections are first to be separated from all in perfections and then understood of God The words of Augustine are notable The Anger of a man says he causes a disturbance and a torment in his mind but the VVrath of God executes its vengeance with a perfect equity and tranquillity void of all disturbance the mercy of man has some mixture of heart misery and from thence in the Latin Tongue hath its derivation The Apostle exhorts not only to rejoyce with the rejoycing but also to weep with them that weep But what man of a sound mind can say that God can be touched with any anxiety or torture of mind the Scripture every where affirming him to be full of mercy The zeal of men is often tainted with a mixture of spite envy or some other disorderly passion but 't is not so with God for though his zeal is exprest by the same word yet 't is not in the same manner with the Sons of Men. The words of Chemnitius deserve notice Scholars saith he by a depraved application of that Rule that accidents have no place in God have taken away all Affections from him and that most sweet consolation Hos. 11.8 9. My Heart is turned within me my repentings are kindled together I will not execute the fierceness of mine Anger I will not return to destroy Ephraim for I am God and not Man they affirm should be taken according to effection not affection It is true indeed that accidents having no place in God his commiseration is not such an affection as ours but in regard his Mercy is not distinguished from his Essence it is certain that it must be much more ardently in God then we are able to think c. When Joy or rejoycing are attributed to God it either denotes his delight and pleasure in his Creatures Psal. 104.31 The Lord shall rejoyce in his Works Or else his gracious favour and propensity to his Church as men take Joy in things very dear to them Esa. 62.5 As the Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee So Deut. 28.63 and 30.9 Jer. 32.41 c. There is a Joy in God which exerts it self in gracious effects but that is infinitely greater then it is in men or can be thought by them 2. There are certain humane Affections which according to their descriptions in a proper way of
towards men and as accommodated for the profit of Believers that nothing which he does shall hurt them To this may be referred that speech of God which of all is most sweet and gracious and full of comfort inasmuch as it was spoken in the very swelling as it were of Anger When he speaks to Moses of the grievous sin and Apostacy of the People Exod. 32.10 Now therefore let me alone that my Wrath may wax hot against them and that I may consume them c. Jehovah speaks as if he had been bound and constrained by the Faith and Prayer of Moses so as that he could not destroy the People unless he had asked him leave as Psal. 106.23 Therefore he said that he would destroy them had not Moses his chosen stood before him in the breach to turn away his Wrath lest he should destroy them Of so great a vertue and efficacy are the Prayers of the just before the Lord James 5.16 See Gen. 32.28 Hosea 12.4 Josh. 10.12 13 14. c. Esa. 1.13 The calling of Assemblies I cannot away with or more properly I cannot bear it is iniquity This is expounded with respect to the sanctity of God and his abomination of iniquity as verse 14. Your New Moons and your appointed Feasts my soul hateth which is intimaâ—â—ed by these phrases of humane abhorrence Something also of loosned or disjointed Members after the manner of men is attributed to God as Jer. 6 8. Be thou instructed O Jesuralem lest my soul be loosned or disjointed from thee so the Hebrew that is lest after the manner of a member that is broken or out of Joynt it departs from or be separate from thee and thou as a strange member be cut off or divided from me Ezek. 23.18 She discovered her Whoredoms and discovered her nakedness then my mind was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disjointed from her By this phrase the Communion of God with Believers is most excellently expressed for if for their wilful and contumacious Rebellions God departs from them the head is as it were separated or pluckt off the putrified members as the Lord by a like metaphor speaks to the wicked Synagogue Jer. 15.6 For thou hast forsaken me saith the Lord thou art gone backward Therefore will I stretch out my hand against thee and destroy thee I am weary with Repenting Much and great was the forbearance and patience of God before this desertion which is indeed the filling the Measure of Iniquity spoken of Gen. 15.16 Matth. 23.32 To these privatives in man may be referred Diseases by which is signified the punishment of sin which Christ bore in our stead Esa. 53.4.10 Suitable to Hos. 13.14 I will ransome them from the power of the Grave I will redeem them from Death O Death I will be thy Plagues O Grave I will be thy Destruction Repâ—â—ntance shall be hid from mine Eyes Thus he speaks with respect to his Sacerdotal or Priestly Office as Heb. 2.14 Forasmuch as the Children are made partakers of flesh and blood he also himself took part of the same that through Death he might destroy him that had the Power of Death that is the Devil 2. With respect to his Prophetical Office 2 Tim. 1.10 Because by the Gospel he hath abolished Death and brought Life and Immortality to Light For he strongly defends his Church so as that the Gates of Hell shall not prevail against it and 1 Cor. 15.26 The last Enemy that shall be destroyed is Death Here is a most evident symbol of the Resurrection as Junius and Tremellius upon the place rightly conclude Paul upon these words of Hosea 1 Cor. 15.55 Thus speaks O death where is thy Sting O Grave where is thy Victory c. Of the second sort of mens Actions which are ascribed to God there may a distinction be made viz. Such as are internal and such as are external The internal are with respect to the diverse States Circumstances or Conditions of men and so God is said to be a Husbandman that is Synechdochically a Vine dresser John 15.1 The reason of the Comparison follows in the next verses and is largely expounded Esa. 5. and Matth. 20. c. Christ who is the hypostatical Wisdom of God and his Eternal Son calls himself a Workman when he speaks of the Creation Cant. 7.1 For by him were all things made and without him was nothing made that was made John 1.3 Col. 1.16 c. So God is said to be the Builder and Maker of a City which hath Foundations Heb. 11.10 that is the Cause Fountain and Author of Eternal Life and Heavenly Joy So he is called a Man of War Exod. 15.3 From that Almighty work of his of overwhelming and drowning Pharaoh with his Egyptian Host. Besides in Wars waged among men he is the chief General and Captain giving Victory to whom he pleases and scattering routing or destroying whom he pleases See Psal. 46. and 76. c. Christ is called a Counsellor Esa. 9.6 with respect to his most wise decree in restoring Salvation at whose disposal it was 1 Tim. 1.9 Who hath saved us and called us with an holy Calling not according to our works but according to his own purpose and Grace which was given us in Christ Jesus before the world began Likewise with respect to his most Holy Office in manifesting the Divine will to our capacities in order to Salvation and his obedience to the Father c. The Lord is called a Phisitian Exod. 15.26 Because he frees men from all perils of Souls and Bodies which are frequently compared to Diseases Psal 147.2.3 c. This is peculiarly ascribed to Christ the Redeemer for the blessing of spiritual health which we receive from him Matth. 9.12 Mark 2.17 See Esa. 61.1 He is called a Shepherd Psal. 23.1 Which appellation is also peculiarly attributed to Christ with respect to his Office as a Saviour Cant. 1.7 and 2.16 and 6.2 Ezek. 34.23 and 37.24 Micah 5.3 and 7.14 Zach. 13.7 John 10.11 Heb. 13.20 1 Pet. 2.25 and 5.4 and elsewhere He is called a Father Deut. 32.6 Psal. 68.6 Esa. 64.8 Matth. 6.1 6 8 9. Rom. 8.15 Which term is most full of Comfort and Joy declaring the Love and Affection of the Omnipotent God towards men So he is called Father of spirits Heb. 12.9 c. Christ called the Everlasting Father or as in the Hebrew the Father of Eternity Esa. 9.6 Because he most sincerely loves Believers and Glorifies them in blessed Eternity The seventy have most elegantly translated this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater futuri seculi the Father of the Age to come He is called the First-born Psal. 89.27 Col. 1.15 18. Rev. 1.5 Jehovah and Christ are frequently called Prince Captain King Esa. 9.6 and 55.4 and 32.1 and 33.22 To denote their Majesty and celestial Dominion of which more elsewhere He is called a Bridgroom Matth. 9.15 and 25.1 Mark 2.19
2.14 and 5.2 and 6.8 And its Eyes the Eyes of Doves Cant. 1.15 and 4.1 By which Metaphor its simplicity as Matth. 10.6 its Chastity Brightness and its view and desire of heavenly things are denoted c. Among Insects Hornets denote terrors sent from God among men by which the Enemies of the People of God shall be as it were stung and rooted out Exod. 23.28 compared with ver 27. Deut. 7.20 Josh. 24.12 The Enemies of the people of Israel are called Flies and Bees Esa. 7.18 because of their multitude and swiftness or nimbleness as the Flyes and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or power of hurting as in Bees The word Flies is attributed to the Egyptians and Bees to the Assyrians which Metaphor Jerome in his Commentary Elegantly expounds thus He calls the Egyptians Flies because of their filthy Idolatry See Eccl. 10.1 and because they were a weak people But the Assyrians he calls a Bee because they had at that time a powerful Kingdom and were very warlike as Bees represent as it were a very well ordered Monarchy and are very resolute to annoy their Enemies Or because all the Persians and Assyrians went armed with Darts whose points were like the stings of Bees The Metaphor is continued ver 19. And they shall come and rest all of them in the desolate Vallies and in the holes of the Rocks and upon all Thorns and upon all Bushes Because he once named these Enemies Flies and Bees he keeps to the same Metaphor in the rest as if all places were to be filled with those Insects Of the fulfilling of this Prophesie thus writes Jerome in the same place Let us read the Books of the Kings and the Chronicles and we will find that the Good King Josiah was slain by the Egyptians and the Israelites subdued to an Egyptian yoke so that they appointed them a King And not long after comes Nebuchodonosor with an innumerable multitude of Souldiers took Jerusalem destroy'd the other Cities of Judaea burnt the Temple and planted Assyrian Inhabitants in the Land 2 King 23. and 24. 2 Chron. 25 and 36. c. The Sting of an Insect metaphorically denotes the power of Death 1 Cor. 15.55 56. Brentius upon the place says As a Bee that has lost her sting may threaten to sting yet cannot so when sin is pardoned which is the sting of Death Death may terrifie but cannot hurt us Aquatiles follow By the metaphor of Fishing a falling into the hands of Enemies and Captivity is understood Amos 4.2 He that is the Enemie will take you away with hooks and your posterity with Fish-hooks as if he had said you indeed are like fat Kine ver 1. But ye shall be drag'd by the Enemy as if you had been little Fishes in spight of your pride and fatness the same metaphor we find Habbak 1.15 16 17. By Fishers Jer. 16.16 are understood the Egyptians Esa. 19 8 9 10. See 2 Kings 23.29 By Hunters the Chaldeans and Babylonians so called from Nimrod the Builder of Babylon Gen. 10.9 which Prophesie is fulfilled 2 Kings 24. and 25. Besides this Translation of the Terms Fisher and Fishing The Apostles are called Fishers of men Mark 4.19 and 1.17 Luk. 5.10 the explication is given elsewhere See Ezek. 47.10 Of the kinds of Aquatiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thannin a huge serpent and the Leviathan that is a great Dragon or Whale is used metaphorically Psal. 74.13 thou didst break the Sea by thy strength thou breakest the head of Whales in the Waters ver 14. Thou breakest the heads of the Leviathan in peices By VVhales or Crocodiles as Ezek. 29.3 The Grandees and Captains of Pharaoh are understood who persecuted the people of Israel Exod. 15.4 By the Leviathan Pharoah himself who with his intire Host was swallowed up in the Red Sea But that which follows thou shalt give it to be meat to the people inhabiting the VVilderness is not to be referred to the words immediately going before but is a sentence by it self and is to be understood of the Manna and Quails which the people fed upon See Esa. 51.9 and 27.1 CHAP. XII Of Metaphors taken from Man and what belongs to Him IN Man we are to Consider what are 1. Essential 2. What are Accidental The Essentials are his Body with its members and its Vnion with the Soul which is Life The Accidentals are partly Internal as some differences betwixt Men and their Actions of divers kinds Partly External as the containing Subjects and various Adjuncts Of which in Order Metaphors from a Humane Body and its Members THE Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soma is frequently put in the New Testament for the People of God or the Church Rom. 12.5 1 Cor. 10.17 and 12.13 27. Eph. 1.23 2.16 4.4 12 16. 5.23 Col. 1.8 24. 2.19 3.15 The Explication of which Trope is easie And to speake concisely we shall shew it 1. With respect to Christ the Head of the Church and whose Body the Church is called 1. As the Head is not at a distance from a living body but most closely joyned to it so there is a sacred and most Mystical Union betwixt Christ and his Church or Believers 2. As the Head Rules the whole body and influences it with a vital power So Christ wisely directs and moderates strongly preserves quickens by Counsel instructs and eternally saves his Church Eph. 1.23 and 2.16 and 4.16 and 5.23 c. 2. With respect to true Christians who are spiritual Members of that Body Of these the Metaphor of a Body signifies many things chiefly these three 1. The various Gifts and Offices of Christians especially the Preachers of the Gospel For 1. As one Body has divers Members which have their particular and distinct Offices So there are peculiar Gifts and Offices in the Church which particular persons fitted for their exercise are chosen for 2. As the Members of a Humane body differ among themselves with respect to exexcellency and operation yet those of an inferior office do not envy the superior neither does the superior despise the inferior So among true Christians there is a Society and Conversation without envy in the lowest or scorn in the highest Rank to each other Rom. 12.4 5. 1 Cor. 12.12 c. 2. Of the bond of perfection which is Love with its Fruits and Vertues The Members of a humane body have a natural instinct of love and sympathy one to another if one be in pain the rest are unquiet and ill at ease If one be well the rest rejoyce and each contributes to supply the necessity of the other of its own accord neither will one willingly part with the other So true Believers sincerely love each other and by tender sympathizing compassionate fellow feeling love and mutual aid of each other declare themselves to be living Members of the Mystical body of Christ Rom. 12.5 1 Cor. 12.21 Eph. 4.3 4 16. 3. With respect to the spiritual knowledge of Faith
their Disciples are understood Matth. 23.9 1 Cor. 1.15 Acts 18.8 9 10.11 3. Because he governs his Children he is put for a Prince or superior 1 Sam. 24.11 2 Kings 5.13 Isa. 22.21 Hence Deborah is call'd a Mother Judg. 5.7 4. Because of his Conversation with his Children he is put for any thing most conjunct Job 17.14 5. Because of his love he is put for any thing loving or benevolent Gen. 45.8 Job 29.16 6. He is put for an Example or Exemplar rather proposed for imitation Rom. 4.11 12 16 18. Of the word Mother See chap. 9. Sect. 5. § 4. Babylon or the Antichristian Church is called the Mother of fornications and abominations of the Earth that is that Invented confirm'd propagated and defended the Idolatries damnable Doctrines Errors Nefarious wickednesses of all sorts of Men which are mystical whoredom and the greatest abomination in the sight of God By Allusion to the Mans words that said to Christ Matth. 12.47 Thy Mother and thy Brethren stand without desiring to speak with thee Christ calls his Disciples and all Believers his Mother Brothers and Sisters that is they were as Dear to him as such and denotes that Spiritual Relation is of higher value than Earthly The Parting of two wayes is call'd a Mother Ezek. 21.21 because two wayes as if they were two Daughters proceed from it A Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben what significations this is of may be read Chap. 7. All Believers are call'd the Sons of God Joh. 1.12 13. Rom. 8.14 16 17 19 21. Gal. 3.26 and 4.5 6. 1 Pet. 1.14.23 1 Joh. 3.1 2. c. Because of the Mystery of Regeneration And because this is effected by Preaching of the word Paul calls his Converts his Sons 1 Cor. 4.14 17. Philemon ver 10. Thus such as Believe as Abraham did and only such are call'd his seed or Children and he their Father Rom. 4.16 See Rom. 9.7 8 9. and Gal. 4.22 c. The Impious and unbelieving on the Contrary are call'd the Children of the Devil Acts 13.10 1 John 3.10 See ver 8. and 1 John 8.44 because they imitate him in Wickedness Princes and Magistrates are called Sons of the most high Psal. 82.6 Not with respect to their Faith but 1 Because they are on Earth as it were Gods heirs succeeding in a certain part of Judiciary Authority 2 Because they are of such Authority on Earth that God tenders and loves them and commands Reverence and Obedience to them Rom. 13.1 c. First begotten Son in a Metaphor obtains the Notion of Excellence and Prerogative and is put for one very dear and precious as the eldest Son is to the Parent Exod. 4.22 Jer. 31.9 20. c. An Orphan denotes a forlorn and helpless condition Psal. 10.14.18 Lam. 5.3 Hence John 14.18 Christ promises his Disciples that he would not leave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orphans that is destitute of help A Brother is put for that which is like a thing Job 30.29 Prov. 18.9 A man and his Brother denote society or mutual ingagement Gen. 26.31 and 37.19 and 42.21 28. Exod. 16.15 Num. 14.4 Jer. 23.35 and 25.26 Mal. 2.10 See Exod 25.20 Job 4.8 Joel 2.8 A wâ—â—man and her sister Exod. 26.3 5 6 17. Ezek. 1.9 23. and 3.13 c. See also Jer. 23.35 and 31.34 Isa. 34.15 16. A Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal the Metaphorical significations hereof are at large given elsewhere The Principal Species of Lordship is Royalty which to figure the eminency of heavenly glory is attributed to Believers who are called Kings Rev. 1.6 and 5.10 See Matth. 25.34 Dan. 7.22.27 1 Pet. 2.9 Hence is the mention of Thrones Rev. 3.21 and 4.4 Matth. 19.28 and 22.30 Of Royal Government Rev. 2.26 27. And a Crown ver 11. and elsewhere frequently A Servant to serve and servitude have very many Metaphorical acceptations denoting sometimes good sometimes evil 1. Good as the service of God of which there is frequent mention in Scripture by which his sincere worship in Faith and Obedience is noted So a man is said to be the servant of Righteousness when he serves God in Faith Holiness and Righteousness Rom. 6.16 18 19. Luk. 1.75 To serve other men Matth. 20.27 Mark 10.43 44. Gal. 5.13 denotes an officious Humility and Beneficence the fruit of Faith So Paul was the servant of Christians 2 Cor. 4.5 See 1 Cor. 9.19 Paul says that he brought his body into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servitude 1 Cor. 9.27 which denotes mortification 2. It denotes Evil when it respects sin and what relates to it To serve sin denotes impenitence John 8.34 Rom. 6.6 17 19 20. Tit. 3.3 2 Pet. 2.19 To serve Mammon denotes worldly-mindedness and a greedy desire after ill got riches Matth. 6.24 To serve the Belly denotes an indulging ones self in Carnal pleasures Rom. 16.18 See Phil. 3.19 Tit. 3.3 To serve much wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes Drunkenness Tit. 2.3 To serve men denotes an obedience to their prescriptions in opposition to the Commands of God 1 Cor. 7.23.25 Gal. 5.1 and 4.9 with Acts 15.10 which two last Texts respect the legal Ceremonies and hence that Phrase is taken Rom. 8.15 Spirit of Bondage to which is opposed the Spirit of Adoption the One denotes legal strictness and terror the other Evangelical Grace See Heb. 12.18 c. See also Heb. 2.15 The Law is call'd a Schoolmaster because it taught the way to Christ Gal. 3.24 There is a very fair Metaphor taken from a Schoolmasters Instruction Isa. 28.10 For Precept must be or hath been upon precept precept upon precept line upon line line upon line here a little and there a little was added As Rules and Precepts are given and inculcated into the minds of Children and their hands guided to write as in the old Verse Adde parum parvo parvo superadde pusillum i. e. Add little to little and to little superadd very little that at length they may acquire the whole treasure of Learning so God by his Prophets 2 Chron. 36.15 and Ministers instructs his People in Divine learning c. 4. The Metaphors from a Country or Family are these A Canaanite is put for a stranger or impure Person Zach. 14. last verse Isa. 35.8 Joel 3.22 For a Merchant because their Country was near the Sea Prov. 31.24 Isa. 2â—â— 8 Jer. 10.17 Hos. 12.8 Zeph. 1.11 An Arabian is put for a Thief or Robber because they were infamous that way Jer. 3.2 Isa. 13.20 the Edomites and Moabites are put for the Churches Enemies because they were such to the Jews Psal. 137.7 Lam. 4.21 Amos 1.11 Obadiah ver 10. Ezek. 25.12 Isa. 34.5 6. and 63.1 and 25.10 Chaldeans are put for Mathematicians or Fortune-tellers because that Nation was given to it Dan. 2.2 c. The Names of Sodom and Gomorrah are attributed to the Rebellious and stubborn Jews Isa. 1.10 See Isa. 3.9 Ezek. 16.48 49
gentle and mild ways to reclaim them XVIII If a mild Fatherly intreaty and gentle usage will not reclaim them the Father uses a Rod and chastises them because he loves them XIX A Father corrects his Children not that he delights in it but because it is absolutely necessary he proportions the punishment to the Crime his Bowels yerning upon them the while and when the Chastisement has effected its end he is ready with open Arms to receive them as in the case of the Prodigal XX. A Father provides a Portion for his Children and takes care of their future maintenance and subsistence it being his duty to lay up for them PARALLEL I. GOd is the Author of Spiritual Being to his People Of his own will begat he us with the Word of Truth Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope c. Hence Believers are called his Children begotten by his holy Word and Spirit II. God the Spiritual Father nourishes and with Parental tenderness brings up his Children hence 't is said they are born up by him from the Belly and carried from the Womb To be laid to the Breast like new-born Babes that they may receive the sincere Milk of the Word III. God Cloaths his Saints He that so Cloaths the grass of the field shall he not much more Cloath you O ye of little Faith He Cloaths them with the Garments of Salvation covers them with the Robe of Righteousness and adorns them with the graces of his Spirit and Evangelical Holiness that he might take the more delight in him IV. God so loved his children that he sent his only begotten Son to save them In love to their Souls he delivers them they are precious in his sight and honourable and therefore he hath loved them c. Like as a Father pitieth his Children so the Lord pitieth them that fear him V. God saves and defends his Children from their Soul-Enemies as Sin Satan Spiritual Wickedness in high places which without his help would be too strong for them therefore he covers them with his wing from the rage and malice of Persecutors he is always ready to take their part If it had not been the Lord who was on our side says David when men rose up against us then they had swallowed us up quick c. What a strict charge does the Lord give to the Ungodly touching his Israel When they went from Nation to Nation and from one Kingdom to another people he suffered no man to do them wrong yea he reproved Kings for their sakes saying Touch not mine Anointed and do my Prophets no harm VI. God is exceeding tender and thoughtful of the Babes and weak ones among his people and gives particular charge concerning them unto his Ministers Strengthen ye the weak hands and confirm the feeble knees And in another place Comfort the feeble minded support the weak He is said to gather the Lambs with his arm and carry them in his bosom and gently to lead those that are with young VII God provides Food for his people and whatsoever else they want The young Lyons do lack and suffer hunger but they that seek the Lord shall not want any good thing There is no want to them that fear him He abundantly blesses Sions provision and satisfies her poor with bread Gives meat to them that fear him for he is ever mindful of his Covenant He provides Physick for their Soul-Diseases Bless the Lord O my Soul says David who forgiveth all thine iniquities who healeth all thy diseases VIII The Lord takes great delight to hear his little Children his Babes in Christ learn to pray and open their wants to him and though they stammer out a request or sigh or lisp out a Petition he is willing to hear and answer them His Spirit helps their infirmities for they know not what they should pray for as they ought and maketh intercession for them with unutterable groans Though like the Prophet they chatter like a â—â—rane yet he will not despise them but rather lend his Ear to them than to the vain pomp and empty Ceremonies of Formalists and the specious performances of the Hypocrite IX God is proposed by Christ as a holy patern and example to his Saints Be ye perfect as your Father in heaven is perfect And in another place Be ye merciful as your Father also is merciful God is not soon angry but patient and long-suffering so should his Children be c. X. The Lord God loves such of his Spiritual Children best who walk closest with him who are holy as he is holy pure as he is pure who are changed into his Image made partakers of the Divine Nature Daniel was greatly beloved and David recorded to be a Man after Gods own heart by way of Eminency and John is called the beloved Disciple after the same manner For it is agreeable to Reason and Equity that where there is the nearest similitude there should be the dearest love and Vnion XI None teacheth like the heavenly Father none more careful to train up and instruct his Children in right ways he hath given them his holy Word which is able to make them wise to salvation Prophets Evangelists Apostles Pastors and Teachers to instruct them Rules to walk by Precepts of behaviour towards Enemies and Friends high and low rich and poor I will teach you saith the Lord what ye shall do He teaches sinners in the way He teacheth the hand to war it is he only that teacheth to profit Isa. 48.17 In a word he hath given them the Lord Jesus in whom are hid all the Treasures of wisdom and knowledge XII The Ears of the Lord are ever open to the crys of his Children Ask and ye shall receive c. whatsoever ye shall ask in prayer believing ye shall receive This is the confidence that we have in him that if we ask any thing according to his will he heareth us and if we know that he heareth us whatsoever we ask we know that we have the Petitions that we have desired of him XIII The Lord God knows what 's best for his Children and never fails to supply them if they ask in Faith He never refuses but when they ask amiss Ye ask and receive not says the Apostle James because ye ask amiss c. XIV The heavenly Father when Israel would be going on in a course of Idolatry and sin tells them he will hedge up their way with thorns and make a wall c. that is to stop Israels pursuit insomuch that she shall not overtake her Lovers As the Lord has a hedge of protection to secure his people from evil Isa. 5.5 Job 1.10 so he has a hedge of affliction to keep them from evil The hedge of thorns is a Metaphor and signifies much trouble and difficulty of
going over it and the wall being a thicker substance keeps them from passing through his sore and heavy afflictions are but as hedge in a way of mercy to keep his Children from evil the pursuit of which would ruine them XV. The Lord God in seeming absence or distance from his Children never forgets them but has them in continual remembrance as in the case of Ephraim XVI The heavenly Father overlooks the frailties and miscarriages of his Children through Christ for he accepts of a willing mind c. and highly prizes sincerity He is merciful to their unrighteousness and their sins and iniquities will he remember no more he is free to pardon the penitent and humble Confessor Psal. 32.5 XVII What a lamenting Prosopopoeia does the Lord use by the Prophet Hear O Heavens give ear O Earth I have nourished and brought up Children and they have rebelled against me How great his patience is and how gently he deals with them and how frequent his calls to repentance are the Scriptures noted in the Margent clearly evidence XVIII God the heavenly-Father if his Children be stubborn and perverse visits their transgressions with a Rod and their iniquity with stripes yet takes not his loving kindness from them To be without Chastisement is a note of Bastardy and to be corrected is a certain sign of Gods love for those whom he loves he chastens XIX God the Great Father does the like My bowels saith he are troubled for repenting Ephraim I will surely have mercy upon him In all their afflictions he was afflicted he chastens for our profit and corrects in measure he executes not the fierceness of his anger to destroy Ephraim because he is God and not Man but in love and pity redeems his Saints c. XX. God lays up for his Children he not only distributes plentifully of his good things now but has much more in store and reversion for them O how great is thy goodness says the Psalmist which thou hast laid up for them that fear thee Henceforth saith the Apostle is laid up for me a Crown of Righteousness c. METAPHOR I. EArthly Fathers are men subject to passions and may sometimes unjustly harden their hearts and prove cruel to their Children II. Earthly Parents though Kings and Potentates are men of little Dignity and Grandeur in comparison of the Greatness and Glory of the Almighty III. Earthly Fathers may not know the condition of their remote Children or may be unable to help them in straits c. or send seasonable supplies IV. Earthly Parents maybe in a moment made poor and their Children brought to Beggery or by giving may impoverish themselves V. Earthly Parents though they instruct their Children yet cannot convert the heart VI. An Earthly Parent cannot so give his Estate as that all his Children collectively consider'd may possess all and yet every one possess the whole as if no other had a share in it VII Fathers are mortal they are Children of yesterday they pass away and leave their Children Fatherless VIII The best of Fathers are no perfect examples or paterns of goodness for their Children may not only equal but excel them DISPARITY I. OUr heavenly Father is God and not Man and therefore doth whatsoever is good and right never wronging any of his Children In righteousness hast thou afflicted me II. But our heavenly Father has no Superiour in Quality nor Equal in Dignity his Majesty is infinite and his Glory unspeakable ten thousand times ten thousand and thousands of thousands of Angels wait upon his Throne the least of which excels all the Kings of the Earth III. God knows all the wants of his Children in what place or condition soever they are in and can give them sufficient suitable and seasonable relief though the powers of Hell and wicked men should be set against them IV. God can never be made poor nor is his store the less for distribution his Spiritual Children are beyond all possibility of want V. God speaks to the heart and fastens his Word as a Nail in a sure place he makes the heart of stone to be a heart of flesh he speaks the Word of Grace to them and gives them the Grace of the Word VI. God makes every one of his Children joynt Heirs of the Eternal Inheritance and yet 't is so that every one hath the whole propriety they shall all possess a Crown and Kingdom of joy and glory joyntly and yet so that every one shall have it wholly to himself a whole God to himself a whole Christ to himself a whole Heaven to himself every one has God for his Portion particularly and Christ for a Husband and yet all of them joyntly do enjoy them together VII God is immortal from everlasting to everlasting he is called the living Father the Father of Eternity and so uncapable of any change he is a Spirit and the Father of Spirits and Life VIII But God is a perfect patern to all his Children those Perfections and Excellencies of the Divine Being that are communicable are set before us for our imitation and though we should do our best to be as like him as we can yet when we have done all and gone as high as we are capable to go by the assistance of Grace we shall notwithstanding infinitely fall short of that perfect Copy COROLLARIES 1. FRom the foregoing Parallels we may infer that Believers as such are of the most glorious and Illustrious Extraction in the world for the Almighty God is their Father 2. That this Spiritual Sonship is the greatest and chiefest of Blessings and Priviledges because it gives a Title to an Everlasting Kingdom in Heaven 3. That Saints should be incouraged against doubts dejectedness and dispondency in-affliction because their Father has provided so glorious an Estate in reversion for them and which they shall shortly possess 4. That Saints have cause to be comforted for they have a gracious Father ready to receive all their Applications and in all cases help relieve and defend them 5. That it is the duty of Saints to behave themselves suitable to their quality and not debase their Birth and Pedigree nor stain the glory of their Fathers House by sinful base reproachful actions A sordid imploy and base Society do not become a Kings Son 6. As God is the best of Fathers so let Christians labour to be the best of Children 7. Let them beware how they grieve his Spirit or provoke him to take the Rod. 8. This may support us under the loss of our nearest and best Relations God a Portion PSAL. 16.5 The Lord is the Portion of my Inheritance PSAL. 73.26 But God is the strength of my heart and my Portion for ever See Jer. 51.12 Psal. 112.57 Psal. 142.5 POrtion or Inheritance as the word is read Gen. 31.14 1 King 12.16 and 2 Chron. 10.16 is a Metaphor taken from Earthly Portions or Inheritances which
perfection DISPARITY I. GOd is an everlasting God has his being of himself a most spiritual and immaterial substance incomprehensible in his Essence and so beyond Humane and Angelical Conception If our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens II. But God is a Spiritual Habitation and accommodates the Soul or inward man with whatsoever conduces to his eternal happiness he provided a seat in Abrahams Bosom for poor Lazarus c. and will receive his Saints into himself where they shall dwell for ever III. But God the heavenly Habitation is subject to none of these accidents can receive no hurt and is everlasting Yesterday to day and for ever the same never to be antiquated and needs no reparation c. IV. But God is a shelter from all kind of spiritual danger he dwells safely that dwells in him Thou shalt not be afraid for the terrour by night nor for the Arrow that flieth by day nor for the pestilence that walketh in darkness nor for the destruction c. because thou hast made the Lord which is my refuge even the most High thy habitation there shall no evil befall thee neither shall any plague come nigh thy dwelling c. Here no Thief can bâ—â—eak thorough nor Moth corrupt nor can the Possessor be turned out by all the Enemies in the world V. God cannot be circumscribed by any limits but is infinitely capacious and receptive of all that through Christ come to him and so absolutely perfect as that he needs no addition alteration or diminution COROLLARIES 1. FRom the foregoing particulars we may infer the necessity of self-examination viz. whether we have any Interest in this Heavenly Habitation in order to which the particulars following are presented as the proper Notes and Marks of a Dweller in God 1. Hereby know we that we dwell in him and he in us because he hath given us of his spirit 1 John 4.13 which makes men and women heavenly and spiritual and so fiâ—â— Inhabitants to dwell there 2. If we dwell in love to God 1 John 4.16 Deut. 11.1 then we dwell in God for to love him is to keep his Commandments This love must be with all our hearts and to him above all others for he will have no Competitor 3. If we love one another God dwelleth in us 1 John 4.12 and his love is perfected in us if Brotherly love continues among us each to other it is a very certain mark that we dwell in this Habitation 4. Sincere confession and sound belief that Jesus is the Christ or the Anointed of God argues a Child of God 1 John 5.1 to such this Habitation is open We must believe that he is our Saviour and our Soveraign a Priest to attone a Prince to rule and a Prophet to teach us 1 John 4.15 Whosoever shall confess that Jesus is the Son of God dwelleth in God c. 5. A life of Divine Communion and Contemplation is an evident sign of dwelling in God such are with him in the Mount and partake of his blessings c. 6. A serious return from wandering and a hearty Renuntiation of all resting places short of this denotes an Interest in this Habitation 2. From hence we may infer the absolute necessity of a diligent Inquisition how we may obtain this Eternal Habitation for our Inheritance considering how many Beasts of Prey are watching to devour us and the impending Storms that threaten us in such a day as this is 3. We may infer the folly and madness of such as take up their rest in the base and contemptible dwellings of this world that bid their Souls take their ease wallowing in brutish sensuality and neglecting this holy Habitation 4. It concerns us to be very circumspect in our walks that we be not turned out of Possession nor lose our hopes and assurance of it Men are very careful that the Deeds and Evidences relating to their Earthly Possessions be Authentick and safely kept much more should Christians be so of this Eternal Mansion 2. This should keep us from murmuring if we have not such stately Fabricks as others to dwell in here because this Heavenly Habitation that infinitely excels all Earthly Structures though never so glorious is ours 3. Let not God lose the glory of so gracious a condescention in becoming a Habitation for us Let us not slight his infinite love that provided this shelter for us from the danger of the open and unguarded Fields 4. Let it be an encouragement against slavish fear to be afraid of Man who is a Worm is to forget where you are 5. Let sinners be advised to hasten to this resting place and get an Interest in this Habitation else their security is a certain fore-runner of destruction For 1. They lye open and exposed to all sorts of Spiritual Enemies and Soul-calamities from the Devil wicked men and innate corruption 2. Now there is an opportunity let it be taken hold of or else the day of Grace may be past and the Market â—â—ver without possibility of recalling it 3. Christ stands with his Arms spread to receive them he is an open Door to let them in and partake of the joys and glory of this house c. 4. It is a most unnatural cruelty to their own Souls for if they slight it they become Self-Murderers and Instruments of their own Damnation 6. Lastly From what hath been said we may infer the superlative happiness of good men whose Habitation the Great God is for they shall be safe there from all kinds and degrees of danger and disturbances made Partakers of whatsoever is good and desirable and that for EVER AND EVER God an Husbandman JOHN 15.1 My Father is an Husbandman IN this Metaphor four things are implied or supposed 1. That an Husbandman must have ground to work upon 2. A Stock to Defray the charges and expence requisite to manage it 3. Skill and Knowledge to perform it 4. Instruments and whatsoever else is needful for such an Undertaking or Employment In these Respects God may be said to be an Husbandman because 1. He is a Rich Husbandman For all the world is the earth is the Lords c. 2. A great and honourable Husbandman For all Bow before him 3. A skilful and wise Husbandman For none can teach him 4. A diligent and careful Husbandman For no neglect can be charged upon him 5. A generous and liberal Husbandman For all partake of his Bounty For a further illustration take the following Parrallel METAPHOR I. A Rich Husbandman has not only fruitful Fields Vineyards Gardens Orchards c. But also some barren Heaths Commons and Wildernesses II. A rich Husbandman has many Beasts some of which are of a hurtful and mischievous nature which he fetters or ties up restraining them by some invention or other from doing injury to his other Cattle and breaking into his
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
XVI A good Housholder is full of Sympathy is much concerned and grieved when things go ill and are out of Order XVII A good Housholder gives reiterated Instances of his Favours he is familiar with his Family speaks to them and smiles on them hears them when they call helps them up when they fall XVIII A wise and good Housholder deals plainly and uprightly with his Family sheweth them the Danger of Disobedience both to Children and Servants hides nothing from them that may be for their Good lets his Servants know that if they obey not he will turn them out of Service and Children if they are disobedient they shall not only be beaten but also dispossessed of many Privileges and Inheritances XIX A good Housholder encourages his Family by present Rewards and future Promises he pays his Servants well for their Work gives his Children Promise of Reward even an Inheritance XX. A good Housholder gives Correction in season for Faults committed Fathers after the Flesh and Masters chastise disobedient Ones for Faults XXI A good Housholder is so prudent moderate and gentle in his Administration of Severity that there is no Cause of Blame and Censure his Equity and Authority justify his Ways XXII A good and wise Housholder when any are obstinate withdraws the Manifestation of former Goodness Favour and Delight for if after all good Means used fruitlesly they will not be reclaimed then he frowns on them and cannot shew his Countenance as at other Times XXIII A wise and good Housholder will maintain his own Rights against Invaders and keep up his Interest according to Law and Justice and the Use of reasonable Means XXIV A wise and good Housholder brings all the Spoil taken from his Enemies and all the Fruits of his Land into his own Houshold there are his Trophies and the Fruits of his Labour found XXV A wise and good Housholder shuts all unruly Persons out of Doors to preserve Peace and prevent Disturbance David would not let a wicked Man dwell with him nor a Liar stay in his House Some will divorce a Wife when she proves treacherous Abraham turned or cast out the Bond-woman and her Son XXVI A wise Housholder sometimes becomes an Enemy to those of his own Family when his Patience is abused and they stand out by large Provocations XXVII A wise and good Housholder doth in his Wrath sometimes swear against Reconciliation and future Acceptance XXVIII A wise and good Housholder sometimes and in some Cases casts off all Care and Pity so as to interpose against Evil or Dangers that may befall from without but gives up to fearful Ruin XXIX A good and wise Housholder is ready to have his Actions tried and refuseth not to come before a Judg or before the Determination of tolerable indifferent Persons XXX A good and wise Housholder renders Rewards and Encouragement to his Family and Servants that do well Be thou Ruler over much enter into the Joy of thy Lord. Parallel I. THat God is the first Author that gives Being to Matter Form and Order is so great and evident a Truth evinced by Scripture and Reason that none can deny it without shaking the very Foundation of Heaven and Earth and of all true Piety and Religion For all things that do appear were produced by some Cause pre-existent or else they did cause themselves which last cannot be because then they must be before themselves which is a monstrous Absurdity See the ancient Records of the World and all things therein Gen. 1. II. God the most great and good Housholder seeing it very needful and convenient hath built a House for the Commodity of his Family yea many Houses suitable to the distinct Parts of his Family which is very great One House fit for Angels and the Souls of Saints that is Heaven one for Men even the Earth one for a Nursing-House to the Off-spring of his Family and that is his Church which is the House of the Living God the Nursing-House for his Heirs and eldest Sons These things have his Hands begun and finished He that built all things is God III. God did not think it meet to be alone in the Enjoiment of perfect Happiness in himself and therefore hath taken into Covenant with himself Angels and Men and for this end was Jesus Christ set up from everlasting to gather together in himself both things in Heaven and things on Earth c. IV. Thus God the great and good Housholder hath done He hath made nothing in vain but hath fitted each Creature with Natures to do Work suitable to their proper Station The Angels to dwell in Heaven to praise in Heaven to flie through Heaven to come down into the Air to visit the Earth and view the Sons of Men Men are fitted to look up to Heaven to pray to reade to contemplate to reverence God to propagate to replenish the Earth Beasts are fitted for Labour and Service as the Horse the Mule the Ox c. The Sheep with all other Creatures receive Influence from his great and good Spirit so as to come to the Place where their Prey is and where they are to be taken for assigned Use. V. God the great and good Housholder hath set all things in Order both in the upper and lower World who is not a God of Confusion but of Order in all the People of his Family Christ his First-born is not only King even the King of the Earth but the King of Angels he is the Head of all Principalities and Powers Angels next to him above Men Men God's Representatives and Vicegerents above Women The Man is the Head of the Woman Parents the Head of their Off-spring and Children above Servants and all these above the Beasts of the Field or creeping Things of the Earth VI. Even thus hath God the great and good Housholder done to all his Family He hath appointed his First-born to be a Mediator a Priest an Advocate to influence the Gospel and Word his Angels to protect his People in Love to serve one another and bear one anothers Burthens Women to bear Children and nurse them and to be meet Helps to their Husbands Parents to love their Children Children to honour their Parents Servants and Subjects to obey their Supreme and all these to adore God and obey the Lord Jesus Christ. VII God this great Housholder hath made Provision for his great and large Family The Eyes of all things look up and trust in him he gives them their Meat in due season In my Fathers House is Meat enough and to spare Heavenly Manna as Meat and Food for Angels heavenly Food as the Bread of Life for the Saints earthly Food as Corn Wine and Oil for Men Grass and Herbs c. as Meat for Beasts c. His Hand gives all things needful If in the House he feeds them if in the Field he feeds them and fills them with good things c. VIII God keeps his Place in
Heaven Tho Angels fall out and go to War tho Men differ the Heavens shake the Mountains remove the Winds bluster the Waves of the Sea roar and rage yet the Lord is in Heaven and he beholds all Disorders of Men and still keeps his Place in perfect Tranquillity and moves not for the Good of his whole Houshold depends upon it for if it were possible for the immoveable God to leave his Place all would become a Piece of Confusion IX God the wise Housholder hath set out the Church for a Vineyard and Garden digg'd a Wine-Press and built a Tower the World for a plowed Field the wise and best Men both Divines Philosophers Naturalists and Historians to yield a fruitful Crop of Teaching and Instruction to supply his great Houshold X. God the most wise and good Housholder hath contrived the Scituation of his Family near adjoining to thâ—â—se great Conveniencies of still and stanâ—â—â—g Pools pleasant and gliding Streams coâ—â—stant rising and issuing Springs for eâ—â—crease of Knowledg and standing 〈◊〉 and Government establishing the 〈◊〉 of Religion and Piety as pleasant Streâ—â—â— and issuing Springs for encrease oâ—â— Knowledg XI God the great and wise Housholder teacheth instructeth gives forth his Law shews them what is good and required of them charges his Family to walk by the Examples of the Best to walk in Wisdom to give no Offence to hold fast that which is good God is troubled as it were and angry at great Miscarriages and unseemly Actions grieved if I may with Reverence so speak at his very Heart with particular Instruments angry with not only some but even the whole Houshold when the Offenders will not reform XII God loved all his Creation when he looked upon it and saw all to be good he could do no otherwise Angels Men Beasts creeping Things Fowls and all inanimate Things The Church he loves on new Terms The Father himself loves you because you have loved me and believed that I came forth from God XIII God sent Moses to Israel when sick of Oppression in Egypt when corrupted with Sin in the Wilderness about the Calf and had need of Purgation Abigail and Nathan to David on the same account Hezekiah to Israel and Ahab as well as he had before sent Samuel to David Peter's Advice is to cleanse from all Filthiness of Flesh and Spirit He takes care for their Security and manifesteth this Care diversly gives Cautions to take heed puts their Enemies in fear sometimes restrains in time of Pursuit of seeming Advantages orders Doors to be shut till the Enemies disappear and the Indignation be overpast XIV God hath to Admiration shew'd his Patience and Long-suffering to his Church to the whole World to the whole Families of the Earth He gave the old World one hundred and twenty Years bore long with the Murmurers of Israel in the Wilderness was forty Years grieved suffered Jerusalem long before the first Captivity longer before the last by the Romans gives Jezebel and Mystery Babylon Time and Space spared a sinful World in general above five thousand Years XV. God will not be always wroth lest the Object of his Wrath should fail before him retains not Anger for ever takes immediate Notice of Returns and forthwith proclaims Peace and Reconciliation XVI God is plenarily qualified with Bowels of Compassion and Tenderness towards his People I have seen the Affliction of my People and am come down to deliver In all their Afflictions he was afflicted My Bowels are afflicted for him He pities them that fear him c. XVII God loads as it were with Benefits speaks comfortably bids others speak comfortably as from him Speak comfortably to Jerusalem Let us reason together Smiles invisibly by Providence invisibly by Grace and Spirit hears Prayer in an accepted Time helps up his Church and People when they fall Aaron rose up by his help God raised holy David when he fell Peter in like manner Which confirms the Word of his Servant c. XVIII God demonstrates the great Danger of Disobedience with all plainness by Words at length If thou doest Evil Sin lieth at the Door All the Curses of the Book light on the Children of Disobedience who are separated to Evil and destroyed if they do wickedly He that sins shall die If you remain disobedient he will not prevent your Ruin He will not hear when you call but laugh at your Calamities and rejoyce when your Fear comes Prov. 1. XIX God suffers none to labour in vain nor spend their Strength for nought in his Service He doth good unto all his tender Mercies are over all his Works He makes one Day in his Courts better than a thousand elsewhere And the Church said it was better with her when she abode undeâ—â— his Conduct than when she left it He will give Grace and Glory and no good thing will be with-hold from them that walk uprightly XX. God in Love and Faithfulness doth correct rebuke chasten and afflict his People for their Profit In very Faithfulness hast thou afflicted me Whom he loves he rebukes and chastens to make Partakers of his Holiness The Fruits whereof David expresseth It was good for me that I was afflicted Thus when Men are iâ—â— Heaviness through many Temptations the Rod drives out ill Dispositions and is a good Remedy to cure Folly c. XXI God renders not to any Man more than is right that he should enter into Judgment with God He layeth Judgment to the Line and Righteousness to the Plummet extenuates to Offenders rather gives less than more In the midst of Judgment he remembers Mercy He debates in measure and as to the Justice of the Cause provoking or measure of Punishments he appeals to the Justice of their own Minds Are not my Ways equal and yours unequal XXII This hath been the common way of God's dealing with Men as well large Congregations as particular Persons I will hide my Face from this Generation c. Thou art a God that hidest thy self c. God left Saul when obstinate and would not be found of him in distress When God leaves a People or Person they lose their Strength and come to Shame and Misery Wo to him that is alone XXIII God hath maintained the Lot of the Righteous throughout all Generations kept up his Church from falling contriv'd a Seed to serve him He will not suffer the Gates of Hell to prevail nor overthrow his Family XXIV God brake the Head of Leviathan gave it to be Meat to his People in the Wilderness cut Rahab wounded the Dragon overthrew great Kingdoms and Armies c. gained Victory over mighty Kings and brought the â—â—ruits of all his Works into his Church there are his worthy Acts Doctrine and Book of the Acts and Examples of all his Servants XXV God shut Angels out of Heaven to preserve Peace sent Cain unto the Land of Nod shut the Old World out of the Ark put Saul out of
of the Pale of the Church Yea let the Sinners in Zion be afraid for Fearfulness will soon surprize the Hypocrite These without Repentance must dwell with devouring Fire and everlasting Burnings How many times doth our Saviour say that Hypocrites and Vnbelievers shall have their Portion in Fire that cannot be quenched 5. To all Backsliders Apostates and abominable Revolters will God be a consuming Fire But some may object and say How can it be so seeing God saith of himself Fury is not in me and that one of his chiefest Attributes is Love and that God so loved the World that he gave his only begotten Son c. Answ. God is set forth as and said to be a consuming Fire in respect to his Justice God is just as well as gracious a righteous and severe Judg and he will deal with Men according to the Penalties of his just Law So that for rebelling against him and not believing in the Lord Jesus Christ his well-beloved Son his Wrath is kindled and seizeth upon such Men. II. This terrible Doctrine of God's being a consuming Fire may justly strike Terror into the Hearts of all ungodly Men The Day is coming that he will burn them up and leave them neither Root nor Branch III. An Use of Consolation to the Saints This great God that to the Wicked is a consuming Fire to them is a loving Father and a reconciled God The Arm of God Deut. 33.27 And underneath are the Everlasting Arms. Isa. 33.2 Be thou their Arm every Morning SOmetimes by an Anthropopathy an Arm is attributed to God by which we are to denote his Strength and Power because the Strength of a Man is known by the Strength of his Arm whether it be in Labour Fight c. Exod. 15.16 Job 40.4 Psal. 77.16 79.11 89.11 14. Isa. 30.30 51.9 c. Sometimes a stretched out Arm is ascribed to him as Psal. 136.11 12. Jer. 32.17 But here God is by a Metaphor said to be an Arm upon which we will produce the following Parallel Metaphor I. THe Arm is an essential and noble Part of Man II. The Arm is a very useful Limb or Member of the Body what can the Body do for it self or others that hath no Arms III. The Arm guards protects defends and saves the Body from many Blows and other imminent Dangers IV. The Arm is a very useful and ready thing to take hold of and to bear such up that are weak and feeble We commonly say to such especially whom we dearly love Take hold and lean upon my Arm. V. The Body hath and needs two Arms and cannot by any means spare either of them VI. The Arm is not only ready for Defence but also to offend those Enemies that would destroy and ruine the Body VII With our Arms we embrace our Friends and those we dearly love Thus Lâ—â—ban embraced Jacob and Jacob his Sons before he died 'T is a Sign our Wrath is pacified to those that have offended us thus Esau embraced Jacob at their Meeting VIII The Arms of a mighty Man are said to be very strong Sampson broke the two Cords wherewith he was bound the Cords that were upon his Arms became as Flax and by the Strength of his Arm with the Jaw-bone of an Ass he slew a thousand Men and afterwards overthrew the House where the Lords of the Philistins were IX In our Arms we carry our weak and young Children if they cannot go we that way shew our Care and Bowels of Compassion towards them X. The Arm or Hand is the Instrument of Action and Administration 't is that by which all our Works are performed without Arms we can do nothing There is a necessity of Arms to get our Bread and afterwards to feed our Mouths c. XI A Man usually stretches out his Arms when he calls a Child to him that hath been rebellious whom he is willing to pardon Parallel I. POwer is an Essential of the Divine Being or one of the glorious Attributes of God II. The Power of God is very useful and profitable unto the Saints of the same use that the Arm is to the Body is God to Believers III. God guards protects defends and saves the Church which is his mystical Body from those cursed Assaults and Blows of Satan and other Dangers they are exposed to in this World IV. God's Power is useful and ready to bear up and support all sincere tho weak and feeble Saints nay there is none can go alone walk and not stumble unless God takes hold of them He led them 't is said by the right Hand of Moses with his glorious Arm. V. We read not only of the Arm but Arms of God Vnderneath are the everlasting Arms. There is the Arm of his Mercy as well as the Arm of his Power and the Church can by no means spare either of these Arms of God VI. The Arm of the Most-High is not only for Defence and Protection to the Church but also to offend and destroy their implacable Enemies He shall thrust out his Enemies from before thee and shall say Destroy them Thou hast smitten all mine Enemies on the Cheek-bone and hast broken the Teeth of the Vngodly VII God in his Arms of Grace and Merâ—â—y embraces all those that submit themselves unto him in an humble and sincere manner and by this shews that his Wrath is appeased And Christ is said to embrace the Spouse His left Hand is under my Head and his right Hand doth embrace me As the Heart signifieth inward Love so the Arm of Christ signifieth the Manifestation of that Love saith a Reverend Author VIII God is mighty in Power Who hath an Arm like the Arm of God Who knoweth the Power of his Anger or who can shew the Strength of his Love There is nothing too hard for the Arm of God to do nay nothing is hard to him With his Arms he will deliver his People My own Arm brought Salvation With the Strength of his Arm he will dash the Wicked in pieces and overthrow the Strong-Holds of Babylon I the Lord have spoken it and I will do it IX The Lord manifesteth his Bowels of Compassion and tender Care over his poor young and weak Children by carrying them in his Arms He shall feed his Flock like a Shepherd he shall gather the Lambs with his Arms and carry them in his Bosom X. Without God we can do nothing he it is that works and labours for the Good of his Church Lord thou hast ordained Peace for us for thou also hast wrought all our Works in us He provides us Bread and then feeds us also Open thy Mouth wide and I will fill it XI God is said to stretch forth his Arms when he calls upon rebellious Sinners shewing how willing he is upon their Repentance to pardon and forgive them
Deliverance will soon follow the Church Vse IT shews the great Affection and Love of God to his People the Truth and Certainty of their Deliverance and the utter Confusion and Downfall of their Enemies God a Shield Psal. 84.11 The Lord God is a Sun and a Shield Psal. 18.2 The Lord is my Shield THis Term Shield is Metaphorically attributed to Princes and great Men Psal. 17.10 Hos. 4.18 because they protect and defend their Subjects or Dependents from Injustice and Violence as a Shield does the Body from Blows For this reason God is called a Shield because he protects and secures his People from the Attempts of Spiritual Adversaries as well as Temporal Metaphor I. A Shield or Buckler is for Defence and Safeguard of the Body in time of Battel II. A Shield or Buckler is not only to defend and preserve one Part of the Body but every Part and not the Body only but the whole Armor also that a Man hath Hence it was made very large and for its largeness called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gate or Door denoting that which is large and broad enough to hide or cover the whole Body and shelter it from Harm III. A Shield is used to keep that part of the Body that is struck at by the Enemy 't is a moveable Piece of Armour that a skilful Hand can turn this way or that way to take the Blow or Arrow according as he sees 't is directed against him Parallel I. GOD is the Defence and Safeguard of his Saints in all their Spiritual War and Conflicts with the Enemies of their Souls II. God defends every part of the Soul he preserves our Judgments from Corruption our Wills from growing stubborn and rebellious our Affections from being misled and ensnared with worldly Objects our Consciences from Defilement and so the whole Soul from the Venom and Poyson of Sin and Satan and not only so but he preserves and keeps our Graces from Decays and Witherings Thou Lord wilt bless the Righteous with Favour thou wilt compass him about as with a Shield III. God keeps off the Blows and fiery Darts of the Devil from wounding that Part or Grace of the Soul which is in the greatest Danger Sometimes Satan strikes at the Faith of a Christian God presently appears by his Word and Spirit for the strengthning of that Sometimes the Grace of Love is struck at God then presents immediatly Divine Objects before the Soul and shews it more and more the Baseness Deformity and Emptiness of this World and thereby increases and preserves the Love of the Soul to Himself and to Jesus Christ. Again the Will is aimed at some Temptations are laid to catch that Some Commands of God cannot be obeyed without much Self-denial because they cross us in that which our own Wills are naturally carried out very strongly to desire so that we must deny our Wills before we can do the Will of God A Temptation comes very forcibly when it runs with the Tide of our own Wills when 't is to save our Estates Children or Lives from the Danger of Enemies What saith the Devil wilt thou serve God when he thwarts thee in every thing that thou takest delight in If thou lovest any one thing more than another presently he must have it from thee No Lamb in all the Flock will serve for a Sacrifice but Isaac Abraham's only Child must be offered up No Place will content God that Abraham should serve him in but where he must live in Banishment from his Father's House and all his dear Relations Wilt thou saith Satan stoop to these low and contemptible Ordinances be a Companion to these base despised and persecuted People What follow God and yield to such hard Terms as these be Now God directs himself strait-way by his Word and Spirit to preserve the Soul from this terrible Arrow shewing what reason there is that his VVill should be done rather than ours and that we shall lose nothing by suffering for his sake and so makes the Soul willing to yield to all his Pleasure as Abraham did And this indeed of God's being a Shield unto him was the Motive that induced him not to fear After these things the Word of God came unto Abraham in a Vision saying Fear not Abraham I am thy Shield as much as if he should say I will defend and save thee from all the Darts and Arrows of thine Enemies By this Shield every Faculty of the Soul and Grace of the Spirit is preserved Metaphor I. A Shield is a Defence or Safeguard for the Body II. A Shield or Buckler cannot defend every Part of the Body at once III. A Shield may be beaten out of a Man's hand and be rendred wholly unserviceable to a Man IV. A Shield can however preserve from Temporal Enemies only Disparity I. GOD is a Defence and Shield for Soul and Body both II. God is a Buckler that saves and defends every Part and Faculty of the Soul at one and the same time he is an universal Cover III. God is a Shield that can never be rendred useless or unserviceable to a Christian that keeps close to God IV. God is a Shield or Defence that preserves from the Power and cruel Assaults and Temptations of the Devil Inferences 1. IF God be the Saints Shield let them take heed that they never engage their Enemies without God 2. This may greatly encourage the Godly in their Spiritual Warfare they have a sure Shield and Buckler that will never fail them 3. Moreover it may direct them to the right use of their Shield 't is a great part of Wisdom to know how to defend our selves by our Shield from Satan's Assaults and the Temptations of this evil World God a VVall of Fire Zech. 2.5 Thus saith the Lord I will be unto her a Wall of Fire round about I Will be unto her that is unto Jerusalem or the Church of God a Wall of Fire This Metaphor is taken from those Fires that People make round themselves when they are cast into a howling Wilderness to secure themselves from fierce and devouring Beasts and they being within the said Circle or Wall of Fire no wild Beast dares approach them c. The Speech is a Metaphor and the Epithete of Fire is added to denote that God is the Defender of his Church and a terrible Avenger that will consume its Enemies as Fire does any combustible Materials c. Metaphor I. A Wall of Fire is made for Defence and Security from Adversaries that are cruel brutish and merciless as Lions Bears Dragons c. II. A Wall of Fire is a Defence and Security to People that live in a Wilderness where they are in danger of wild Beasts it abounding with such devouring and ravenous Creatures III. A Wall of Fire is for Defence and Security when there is no other Security to be had IV. A Wall of Fire is both for Offence
and Defence it defends them that are within and offends them that are without V. A Wall of Fire is most amazing dreadful and terrible to an Enemy VI. A Wall of Fire is dangerous to attack or approach unto no devouring and cruel Beasts dare come near it the Lions tremble at the Sight thereof VII Those that are environ'd round about with a Wall of Fire are very safe in the midst of the greatest Multitudes of evil Beasts VIII Nothing will keep off as Naturalists observe cruel and devouring Beasts but a Wall of Fire IX Those that are environ'd round by a Wall of Fire are not only safe from Enemies but are also thereby kept warm from piercing Cold. X. Those that see they are compassed about with a Wall of Fire are made very fearless and couragious thereby Parallel I. GOD is the Defence and Security of his People from the Devil that roaring Lion and old red Dragon and from wicked Men who for their cruel brutish devouring and merciless Dispositions are compared to Lions Bears c. II. God is a Wall of Fire or such a Defence and Security to his People whilst they remain in the howling Wilderness of this World where their Danger is very great there being Multitudes of brutish and devouring Men or rather Beasts nay Monsters Devils in the shape of Men ready to destroy them III. God is a Wall of Fire and Defence unto his People there being no other Security for them I looked and there was none to help therefore my own Arm brought Salvation and my Fury it upheld me IV. God is a Defence to his Church and 't is He who offends and discomfits their Enemies I will undo them that afflict thee c. V. God in being a Defence or Wall of Fire to his People greatly amazeth and terrifieth the ungodly and brutish Persecutors how terrible was God to Pharaoh when he was a Wall of Fire to Israel VI. It is a very dangerous thing for any to make Attempts upon God Who is able to stand before such a Wall of flaming and devouring Fire Wicked Men are compared to Briars and Thorns and who would set them saith God against me in Battel The Devils themselves tremble before his Sacred Majesty VII Those that are surrounded about on every side by the Power Wisdom and merciful Providences of the Almighty God this great Wall of Fire need not fear Devils nor brutish Men tho never so cruel and bloody VIII Nothing can keep off cruel and merciless Men from making a Spoil of God's Church but God himself Conscience cannot the Cry of the Widow and fatherless Children no nor the Fear of Hell Therefore God walls his People round about in a wonderful manner that Men cannot find nor come at them IX Those that have God for a Wall of Fire are secured from all the cold Blasts of Sin and Temptation are sweetly refreshed and comforted for such is the property of this Wall of Fire also unto them X. Those that see they have God as a Wall of Fire round about them are thereby made very valiant and couragious saying I will not fear what Man can do unto me c. Metaphor I. A Wall of Fire is made of outward Materials viz. Wood or such like Fuel II. A Wall of Fire properly is to secure the Body from ravenous wild and devouring Beasts III. A Wall of Fire may be quenched or for want of Fuel go out and so those that were secured by it may be exposed and laid open to the Rage of cruel and merciless Beasts Disparity I. GOD who is said to be a Wall of Fire for defence of his People is the Maker of all things By him all things were made c. II. God is a Wall or Defence to keep safe and secure both Body and Soul not only from wild Beasts but also from cursed Men and Devils III. This Wall of Fire can never be quenched nor go out whilst there be any wild Beasts and devouring and bloody Persecutors in the World This Fire will burn and be a Wall to the Godly let the Devil and Rome do what they can the Church of Christ shall never be left to the Rage of Papal Fury Inferences 1. FRom hence we may note an Use of Terror to wicked Men Their cruel Attempts upon the Church of God will prove their Ruin they will get nothing thereby but a feared and wounded Conscience this Fire will devour them 2. We may see how God is pleased to represent wicked Men doth he not intimate to us by this Metaphor that they are no better than ravenous Beasts 3. What great Folly doth this demonstrate to be in the Hearts of the Adversaries Will they who are but Briars and Thorns set themselves against the Great God who is a consuming Fire 4. It also shews the infinite Love and Care of God to his Saints 5. In what Safety do the Godly dwell Let the Beasts roar and tear and goar one another whilst God's People are thus defended and preserved from their Rage and Cruelty But some may object and say How is God said to be a Wall of Fire to the Church c. It may have respect to his Divine Attributes as Wisdom Power Goodness Truth Faithfulness Justice by which he preserves his Church and People through his glorious Providences in this World as thereby he defeats their Enemies God a Iudg. Gen. 18.10 25. Shall not the Judg of all the Earth do Right Psal. 58.11 Verily he is a God that judgeth in the Earth Psal. 82.1 God standeth in the Congregation of the Righteous he judgeth among the Gods GOD is really and properly a Judg for he is the Judg of all the World and therefore he is not brought here under the Notion of a Metaphorical Judg But in regard this Term seems to be allusive to Earthly Judges we think it may not be unprofitable to draw a Parallel for the Edification of the Reader As there is nothing more frequently attributed to Almighty God in the Holy Scriptures than the Title of Judg so there is scarce any Attribute or Action of the Most High grounded upon more Reason Of which take this following Account 1. There is in the World viz. on the whole Earth a great and mighty People for Number like to the Stars of Heaven or Sands by the Sea-Shore 2. There this numerous People are almost as various in their Humors as they are in their Numbers Ages Sizes and Complections 'T is very rare if not impossible to find two that in all Points do exactly accord 3. That this numberless Multitude are all addicted to run byass to a particular thing call'd self-Self-love and this too from an indissoluble Principle or Impression of Nature 'T is natural for all Men to love themselves 4. That after they are grown up to some degree of Ripeness and Maturity they have ready prepared to their Eyes the bad Examples of ill-living Souls which too often have
subsequent to Man's Obligation IV. Christ being a fit Person undertook not only to be a Mediator betwixt God and Man but also to be the Surety of the Covenant on Man's part upon consideration of his Impotency or Inability to perform the Conditions of the first Covenant since the Fall and to bear the Punishment for the Breach of it for Man having once failed and become Bankrupt God will neither treat nor trade with him more without a Mediator and such a Surety as Christ. Because they continued not in my Covenant I regarded them not saith the Lord. See Dr. Owen on Heb. 7.22 p. 225. V. The Stability of the new Covenant depends upon the Suretiship of Christ and 't is secured to Believers thereby For the first Adam in whose hands the whole Estate and Riches of Mankind were trusted ran out of all and therefore God established another Covenant and constituted Christ as a responsible Security of known Fidelity and mighty to perform to be the Surety thereof that so it might be a firm and sure Covenant between Him and Man VI. Christ by becoming Surety stands engaged to the Father to satisfy in the behalf of Man so far as God sees it necessary or comports with his Wisdom and the Perfections of his holy Attributes That he might be just and the Justifier of him that believeth in Jesus VII Those that Christ the Surety of the Covenant undertook to make Peace for were not only spiritual Debtors but Criminals also such as deserved Death dead in Law and under the Sentence thereof spiritually dead being under the deprivation of the Light of God's Countenance VIII Christ seeing how unable we were to make Satisfaction according to the Demands of Law made a full Compensation and laid down a valuable Price satisfactory to Law and Justice for he bore the Punishment due to us for our Sins First he endured Death and the Curse of the Law he died and was made a Curse for us Secondly he bore or sustained the Wrath of God being under a deprivation of the Light of his Countenance the Favour of God was for a time suspended and withdrawn from him My God my God why hast thou forsaken me He was made Sin for us that knew no Sin c. God hath laid on him the Iniquity of us all IX Tho Christ was appointed by the Father to be the Surety of the Covenant yet all that he did was his own voluntary Act I lay down my Life freely no Man taketh it from me c. X. The Love and Grace of our Lord Jesus Christ was such that tho he was rich yet for our sakes he became poor that we through his Poverty might be made rich I. live says the Apostle by the Faith of the Son of God who loved me and gave himself for me Surety I. A Surety among Men is not of the Creditor's but of the Debtor's procurement II. Sureties and Debtors amongst Men enter into the same Bond and the Debtor is look'd upon to be the principal Bondsman III. Among Men when the Surety makes a full Compensation for Debts the Party indebted cannot be said to receive a Release or Discharge in a way of Grace and Favour but only in a way of Justice IV. Among Men usually the Surety's Bond is for Debts contracted at or before the Surety's Bond is given in and for a particular Sum or Sums specified V. A Surety sometimes repents his coming into Bonds and 't is a great Trouble and Perplexity to him and seeks ways to be released My Son if thou be a Surety for thy Friend if thou hast stricken hands with a Stranger thou art ensnared with the Words of thy Mouth c. VI. A Surety many times undoes himself by being bound for other Men he engages for more than he is able to pay and is thereby cast into Prison and never capable to deliver himself out Disparity I. THe Surety of the Covenant was of God's procurement who is Man's offended Creditor or rather Creator God chose called and anointed Christ to this Office tho 't is true he was as ready to accept of it as the Father was to assign it him In this the infinite Grace and Mercy of God was manifest to Mankind for among Men the Creditor is not concerned to seek out a Security from the Debtor But should a Creditor do so all must confess 't is in his Choice to propound when how and upon what Terms the Debtor should be discharged and it would be thought very reasonable especially if he hath wronged or abused the good Name of his Creditor that before he be acquitted he should be brought upon his Knees and humbly confess his Fault and beg Forgiveness in regard tho a Compensation was made according to the Demands of Law and Justice for the Debt yet the Surety being of the Creditor's own procurement and indeed his own Son who having vast Riches and Abilities and likewise equal Love with the Father to the poor Debtor knowing the Law was such that Satisfaction must of necessity be made offered freely to lay down the Price or full Sum. Even so God and Christ in making of this Covenant in behalf of Sinners agreed that upon Christ's laying down his Life as a satisfactory Price when and upon what Conditions we should be discharged of the Guilt of Sin which binds us over to eternal Wrath And these Conditions are expressed in the Word of God viz. Faith and Humiliation for 't is certain that no Man is actually acquitted before he believes and takes hold of the Satisfaction purchased by Christ applying his Merits and the Virtue of his Blood unto his own Soul by the help of the Spirit which Christ the Surety hath promised to give to all sincere Ones that he might thereby make his Death effectual to them and so compleat his Work and Office of Suretiship II. Christ engaged as our Surety without us Our Bonds and Obligations signify nothing by reason of our utter Inability Christ hath therefore changed our Name and in the room and place of it put his own so that Death and the Curse fall upon him He was wounded for our Transgressions He looked and there was none to help therefore his own Arm brought Salvation III. Christ the Surety of the Covenant of Grace makes full Compensation for Sin and yet the Sinner receives his Release in a way of Grace which may be thus demonstrated First God as was said and not the Sinner found or provided the Surety which his own Sovereign Grace and Goodness moved him to being wholly at his own choice whether he would save Man or no having cause enough to cast him off for his Disobedience as he did the Angels that sinned So that whatever Relief or Discharge Sinners receive it is of Grace being wholly the Contrivance of the Creditor to find out the way which best comported in his Wisdom to the satisfying of Law and Justice
us and renders our Services acceptable to God 10. Wo wo to them that have not Christ their Surety what will Sinners do without a Saviour If ye believe not that I am he ye shall die in your Sins Lastly For Trial. Have you Christ for your Surety examine your selves by these Marks following 1. Did you ever see the Need of Christ's Suretiship Or do you adventure to come to God for more Goods in your own Name In this take heed for your Credit is gone 2. Hath Christ taken you as a Door off the old Hinges Have you seen your Want and Beggary and from hence chosen Christ for your Surety 'T is only the broken Man that seeks to his Friend for Security 3. Is the Law written in your Hearts have you that new Spirit put within you are you changed Ones I will put my Fear in their Hearts c. Do you love the Word of God because of the Purity of it Would you be holy as well as happy 4. Do you lay the Stress of your Salvation upon Jesus Christ Is he the Foundation of your Faith and Hope Have you fled to him for Refuge 5. Is Christ a Pearl of great Price to you To them that believe he is precious If Sin be in thy Sight the greatest of Evils and that which thou loathest above all things and Christ the rarest Jewel in thy Esteem whom thou preferrest before thy chiefest Joy then Peace be unto thee Christ is thy Surety For Caution O let none from the consideration of this glorious Grace shining forth in this great and wonderful Mystery take encouragement to run further into Debt if any should so do let them know that there is nothing can be a greater Evidence against them that they have no Part nor Lot in this Matter Christ a Bridegroom Mat. 25.6 Behold the Bridegroom cometh go you out to meet him John 3.29 He that hath the Bride is the Bridegroom but the Friend of the Bridegroom which standeth and heareth him rejoyceth greatly because of the Bridegroom's Voice This my Joy therefore is fulfilled THis Metaphor of a Bridegroom as it is exceeding useful so it is as comfortable and pleasant a Metaphor as most we meet with in the holy Scriptures A Bridegroom presupposes two things First a Person in a single capacity and as so considered he is a Suitor Secondly a Person in a married Estate and as so considered he is a Head or Husband In both these respects Christ may be considered and is held forth in the Word of God He first acts as a Lover or Suitor to engage the Love and Affections of Sinners to himself and then joins himself in a glorious mystical Marriage-Relation with them and accordingly acts towards the Sons of Men Of which take this following Parallel Metaphor I. A Man that intends or is disposed to marry is not contented or thinketh it not convenient to abide in a single Condition how happy soever he is otherwise in the enjoyment of all outward good things in his Father's House II. An obedient and wise Son takes advice and consults with his Father being fully resolved to change his Condition and enter into a Contract of Love and Marriage-Union and then fixes upon a particular Object III. When a Man hath fixed upon an Object that he intends to espouse unto himself he contrives the way and method of his Proceeding in making known his Mind and to bring about his Design and many times will chuse to send Messengers to treat with the Person about the Business and discover his Affection before he goes himself in Person IV. After this a Lover usually his Heart being enflamed with Love and ardent Affection to the Person tho she be in another Country very far off takes a Journey resolving to give her a Visit and in order thereunto he suits himself in a fit Garb and Cloathing that so he might every way render himself a Person acceptable and meet likely and capable of winning and enjoying of her V. If the Person or Suitor be a Prince and known commonly at his Arrival he is much congratulated and welcomed by the Nobility and Persons of Honour VI. A Lover when he goes to visit a Person he intends to espouse unto himself usually sends his Friend or takes him along with him to signify not only what and who he is but also his Intention and Purpose in coming VII A Man propounds Questions to the Person he loves to discover whether she be preingaged to any other and if he perceives she is entangled through great Folly and in danger to be utterly undone thereby he strives to undeceive her and save her from Ruin VIII A Lover makes Offers of Love unto the Person he has fixed his Eye upon and uses divers Arguments to persuade her to yield or consent unto his Request IX A true Lover respects his intended Bride more than Wealth Beauty c. 'T is not the Portion but the Person his Eye is principally set upon X. Such a Person sues hard uses weighty Arguments to prevail and will not quickly take a Denial XI A faithful Suitor waits long and hath much Patience before he will desist or give over his Suit and yet thinks nothing too much that he suffers or does endure for her sake as appears concerning Jacob who served seven Years for Rachel And they seemed unto him but a few days for the Love he had to her XII One that intends to make a Person his Bride and only Consort expresses great Love his Love is sometimes much more than he can well express 't is very strong as strong as Death many Waters cannot quench it nor can the Floods drown it There is an unsatisfied Desire in the Person until the Object beloved be enjoyed XIII Such an one is greatly concerned and grieved at the Unkindnesses of his Friend and ungrateful Repulses and many times from hence doth withdraw himself and carry it as a Stranger XIV A Suitor nevertheless such is the Nature of his Affection knows not how to give her up he therefore sends Letters thereby further expressing the Ardency of his Desire and how loth he is to take his final Farewel XV. Moreover besides all this he sends faithful Messengers to her as Spokesmen to answer her Objections that so if it be possible he might bring her at last to a compliance who use also many Arguments in order thereunto This Abraham's Servant acted when he went to take a Wife for Isaac XVI A Suitor also sends Love-Tokens to the Person he intends to make his Bride Isaac sent unto Rebekah Ear-rings and Bracelets of Gold XVII A Lover cannot endure Corrivals nor permit that another should have a part or an equal share in the Affection of the Object beloved XVIII Some Lovers have fought great Battels and met with great Opposition from Enemies for the sake of those Persons they have set their Hearts upon XIX A Man will not make a Contract of
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
of which we stand in need at all times XXXIII Jesus Christ is greatly pleased with his People when they walk as becometh the Gospel Do good and communicate for with such Service the Lord is well-pleased To distribute to the Ministers of Christ is said to be a Sacrifice acceptable and well-pleasing to God Children obey your Parents in all things for this is well-pleasing unto the Lord. Come my Beloved let us go forth into the Fields let us lodge in the Villages Let us see if the Vine flourish whether the tender Grape appear and the Pomegranates bud forth There will I give thee my Loves He leads me beside the still Waters Metaphor I. A Great and mighty Prince will not set his heart upon nor court a Leper a Creature blind deformed full of running Sores and old Ulcers from the Crown of the Head to the Soal of the Foot II. Much less will a King leave his Crown and Kingdom and deny himself of all his Glory become poor and contemptible not having so much as a small Cottage to dwell in nor Money in his Pocket nay be exposed to as great Miseries as ever any Mortal was and all for the Sake and Love he bore to such a wretched Creature and loathsom Leper blind and deformed a meer Vagabond and contemptible Beggar and yet a Creature that was his Enemy a notorious Rebel and Hater of him III. Other Lovers and Bridegrooms mind their own Advantage and Interest in seeking a Wife IV. The Beauty that another Bridegroom finds in his Spouse is not transmitted from him unto her he can't confer Beauty nor more comely Features if she be hard-favoured deformed and ugly so she must remain V. Some are not very constant in their Love they cool in their Affection and love not always alike nor to the end VI. A Princely Bridegroom provides not the Wedding-Garments for his Bride he is not at the charge of adorning her the Bride doth procure her own Attire her Robes Rings and costly Ornaments VII Other Bridegrooms die and leave their Wives and dear Consorts Widows and their Children Fatherless Disparity I. THe Lord Jesus set his Heart upon the Sinner when cast out to the loathing of his Person in his Blood like a new-born Infant Every Sinner is a Leper in a spiritual sence defiled all over wounded full of Ulcers and stinking Putrefaction as loathsom as a filthy Sepulchre every Faculty of the Soul unclean and the Members of the Body polluted Hence 't is said We have no soundness from the Crown of the Head to the Soal of the Foot Yet when the Sinner was in this Condition that was the Time of Christ's Love II. Jesus Christ left his Kingdom and all that Glory he had with the Father which was infinite and unconceivable shining forth in all the Excellency and Perfections of the Heavenly Majesty with the Attendance of all the Angels of Light those glorious Seraphins and Cherubins who bowed down to worship at his Royal Feet yet he left all this and became poor and a Man of Sorrows exposing himself to greater Pain and Misery than any Mortals are capable to endure and all this for the sake of poor polluted and deformed Mankind who were Enemies to him by wicked Works III. Jesus Christ did all to raise us to Honour There could be no Addition to his Glory and Happiness 't was our Interest and Advantage he sought in all he passed through and endured IV. Jesus Christ finds Sinners very ugly and deformed in Head and Heart in Face and Feature but he transmits or confers his glorious Beauty unto them Hence the Churches Beauty is said to be perfect through that Comeliness the Lord hath put upon her He makes the Soul that was polluted clean that was deformed very beautiful and amiable to look upon V. Jesus Christ is unchangeable in his Love I have loved thee with an Everlasting Love therefore with Loving-kindness have I drawn thee He will rest in his Love Having loved his own that were in the World he loved them unto the end VI. Jesus Christ is at all the Charge of cloathing and adorning the Church and every sincere Believer and Member thereof VII Jesus Christ never dies he was dead but dies no more He ever liveth to make Intercession for us He will never leave Zion a Widow nor her Children Orphans I will not leave you comfortless Inferences I. WE may infer from hence how infinitely Sinners are obliged and beholden unto God in providing such a great and good Match for them Did ever any King manifest such Kindness to vile and wicked Traytors as to send his own Son to die for them that they might be interested in all the Blessings of his Court and Kingdom God propounds Christ to us as a Spouse and Bridegroom II. Moreover how infinitely are we obliged to Jesus Christ for bearing such good-will unto us to pass by the fallen Angels and fix his Eye upon poor fallen Man to come into the World and expose himself to all those base Affronts Shame Sorrow and Death it self that he might accomplish this glorious Design of Love and Marriage-Union with us III. It shews what great Folly and horrid Ingratitude those Sinners are guilty of that slight and contemn this Offer Which may lead you to consider 1. What is your State without Christ If you have not Christ what have you No Life no Light no Pardon no Peace no God no Glory You are without all true Good if you are without God and Christ. Sine summo bono nihil bonum 1. Is it not Folly to prefer Bondage to Sin and Satan before a Marriage-State with Jesus Christ rather be the Devil's Slave and Vassal than Jesus Christ's dearest Consort 2. Is it not great Folly to refuse such an Offer that will make you happy for ever if embraced and when there is no other way of being happy If this Offer be rejected thou art undone and must be damned 3. Is it not great Folly to value the Lusts of the Flesh and Pleasures of this World above Christ to value the greatest Evil above the chiefest Good 2. 'T is great Ingratitude Hath Christ done all this and wilt thou slight him at last Shall he come to thy Door and wilt thou shut him out Is there no room for him in the Inn shall he lie in the Stable Shall Satan command the Heart and Christ only have the Lip 1. Is it not great Ingratitude to pour such contempt upon Christ Do not they that refuse him and slight the Offers of his Grace derogate from him Do not such vilify his Person Do you not say in your Hearts There is no Beauty in him Form nor Comeliness 2. Do you not pour contempt upon his Undertaking and undervalue his Blood and Suffering We read of some that tread under foot the Blood of the Son of God and judg it to be a thing of no worth nor
to apply Pardon and the glad Tidings of Salvation saith Mr. Caryl to such a Soul may be its hardening and undoing Tho Mercy may be tendered to the Ungodly for God justifies such yet says not to a Man that perseveres in his Ungodliness that he will justify or pardon him but contrary-wise says he will not pardon them but condemn and destroy them The worst of Sinners may be saved but God will not save them in their Sins 'T is dangerous to daub with untempered Mortar to pronounce Peace where there is no Peace XIII Christ is very diligent and careful of poor Sinners that he undertakes tries their Hearts and Reins hath Eagles Eyes his Eyes are never off them gives charge to his Servants Ministers of the Gospel to look carefully after them that they want nothing that every Direction be followed and wholsom Diet provided XIV Christ rectifies disorderly Affections and other Faculties of the Soul When Pride or Worldliness would predominate he checks those Evils by his Word Spirit or by Affliction a sharper way of Cure and endeavours to ballance the Soul with an Equality of every Grace that there may be Love as well as Faith and that Patience might have its perfect Work XV. Jesus Christ cures none slightly that he undertakes but searches to the quick breaks the very Heart to pieces and lays it open with applying Causticks and Corrosives viz. Afflictions c. corroding Medicines and then effectually cures it They were prick'd in their Heart XVI Jesus Christ prescribes a way to his Church to cut off a corrupt or rotten Member when no other means will preserve it XVII Christ carries it gently and very tenderly when he hath to do with some poor broken-hearted Sinners The bruised Reed shall he not break Come unto me all ye that labour and are heavy-laden and I will give you rest XVIII Christ uses many Sovereign Antidotes and Preservatives to deliver from the Infection of Sin his Word Promises Threatnings c. Thy Word have I hid in my Heart that I might not sin against thee XIX Jesus Christ hath prescribed Golden Rules to Saints how they may preserve their Souls in a healthful condition to avoid Surfeiting all Excess and immoderate Use of this World to keep good Company and to keep a good Diet to live under an able and powerful Ministry and to be frequent in the exercise of Religious Duties Prayer Meditation reading God's Word and Christian Conference c. XX. Christ when he finds the Soul of a Believer under Affliction Losses Temptation Persecution c. begins to faint and his Spirit low he gives more of his holy Spirit the Spirit of Faith is the choicest Spirit in this case in the World 't will not only revive and quicken a dying and doubting Christian but will raise to Life such as are dead in Sins and Trespasses I had fainted unless I believed XXI Christ rejoyces greatly when he sees his Word take place upon the Heart of Sinners and when Afflictions like powerful Potions cleanse the Soul from all those noxious Humors that bring Sickness and manifold Distempers on the Soul and that his Patient is effectually cured XXII Christ often visits his poor Patients that stand in need of his Help XXIII Christ is very faithful to poor Sinners he lets them know the worst of their Estate that Death is like to ensue if they repent and believe not Vnless ye repent ye shall all likewise perish And unless you believe that I am he ye shall die in your Sins Metaphor I. THe most learned Physician in the World may be deceived in his Judgment about the Cause and Nature of a Distemper and so miss of the Cure II. Some Physicians through Ignorance or Carelesness administer very destructive and ill-prepared Medicines often killing more than they cure III. Physicians come not to the Sick until they are sent for and tho they come not far yet expect to be paid for that besides their Physick IV. Physicians are mercenary do all for hire some pay for the Physick 't is to be feared much more than 't is really worth V. A Physician will be sure not to expend any of his own Treasure to cure his Patients will not be wounded himself to heal others or part with his own Blood to do it VI. Earthly Physicians cannot raise the Living their Patients dy whilst they are with them and oft-times whilst they look on them VII Physicians cannot bless their Physick know not how to make it effectual to this or that Patient the whole Success of what they give depends upon another VIII Physicians are not patient under Repulses they cannot bear to be kept out of door and slighted by the Sick they come to cure IX Physicians cannot visit many Patients at one and the same time who live far and remote from each other X. Physicians are subject to the like Diseases with their Patients XI The best Medicines other Physicians use are compounded of earthly and corruptible Ingredients and lose their Virtue by keeping long XII Physicians attend the Rich chiefly few of them mind or visit the Poor XIII Physicians provide not Hospitals nor other Accommodations as Food Nurses and other Attendants for their Patients at their own charge XIV A Physician may die himself and leave his Patient uncured Disparity I. CHrist cannot be mistaken about the Cause and Nature of any spiritual Disease because he is God and knoweth all things yea the very thoughts of the Heart There is not a thought in my Heart nor a word in my Tongue but thou knowest it altogether II. Christ never administred any improper Medicines all is well and skilfully prepared that Christ gives forth to his Patients if the Dose be hard and unpleasant to take yet there is no Aloes nor one dram of bitter Ingredient in it more than he sees a necessity of Neither do any miscarry under his hand for he wants neither Skill nor Care So that if a Sinner perishes 't is for not coming to him or not taking his Medicines and not observing of his Directions O Israel thy Destruction is of thy self III. Christ came to us who sent not for him which made him say I am sought of them that asked not for me and found of them that sought me not The Patients seek not first come not first to the Physician but the Physician to the Patient I am come to seek and to save that which is lost and besides he dearly paid all the Charge of his long Journey IV. Christ the spiritual Physician doth all freely without Money and without Price We never read of his taking a Penny of any of all those he cured in the days of his Flesh either of Distemper of Body or Soul V. Christ made himself very poor and laid out plentifully his Divine Treasure that he might cure poor Sinners of all their Maladies He
If thou dost well shalt thou not be accepted of If thou followest on to know the Lord then shalt thou know him Seek and ye shall find Believe in the Lord Jesus Christ and thou shalt be saved XII Christ's last Will and Testament is the godly Man's Title Whoever he be that Christ hath bequeathed such and such a Blessing or Promise to he is sure enough of it from the Nature of the Covenant and from the Provision that is made by Christ the Testator for the fulfilling and accomplishing thereof My People shall be willing in the day of my Power Christ makes the Condition easy to his Elect. XIII Christ hath resigned this great Trust of fulfilling of his Will into the hands of the Father and the Holy-Ghost who are not only faithful Executors of this his Testament but able to supply the Wants of every one and helps all those to whom the Covenant doth belong Holy Father keep through thine own Name those whom thou hast given me I will pray the Father and He shall send you another Comforter who shall abide with you for ever XIV Christ's Will and Testament being confirmed and ratified by his Blood as He will not alter it himself much less may any Man or Angel presume to do it If We or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed If any Man shall take away from the Words of the Prophecy of this Book God shall take away his part out of the Book of Life If any Man add unto these things God shall add unto him the Plagues that are written in this Book XV. Christ by dying opened a way and gave Legacies to Sinners to have his Testament executed if the Testator had not died there had been no room nor access to them that are called to receive the Eternal Inheritance Testator I. THe Death of a Testator amongst Men makes only his own Will valid cannot make and confirm the Will of another II. A Testator amongst Men cannot be a Witness to the Will he ratifies and establishes III. A Testator among Men bequeaths or gives Legacies comparatively but to a few IV. A Testator among Men cannot enjoy or possess that Kingdom Estate or Inheritance himself after he hath given it away to others and settled them in possession V. A Testator amongst Men commits his last Will and Testament to Men to be fulfilled VI. The best Legacies Testators among Men bequeath are but earthly and temporal things Disparity I. CHrist did not only give force and value to his own Will but to the Will of the Father also II. Christ is not only a Testator but a Witness of the same Testament as 't is the Father's He is given of God as the great Evidence of covenant-Covenant-Love and of all the choice Favours and Good-will to Sinners God so loved the World c. And secondly he is given as the great Covenant-Interest and Relation betwixt God and Sinners He testifies that all that is contained in the Covenant is true and the absolute Will and Pleasure of God He said these things are true and faithful Who is it that affirms and testifies this Jesus Christ who is the true and faithful Witness III. Christ gives Legacies to Thousands and Ten Thousands no Godly Man hath nor ever shall have any spiritual good thing but what was bequeathed to him by Christ's Will and Testament IV. Christ the spiritual Testator tho he hath given away all that he hath and gives the possession to Believers by his last Will and Testament yet is Co-heir of the same Kingdom and Glory and shall possess it together with them V. Christ the spiritual Testator surrogates his Spirit in his absence and after his Death to see his Will executed in all points and to give real and actual possession of all his Covenant-Blessings unto them to whom they are given VI. The Legacies Christ bequeaths are spiritual things of a high and most sublime Nature As all things are given to Christ the Mediator so all that he is or hath he parts with freely to his faithful Followers the Graces of the Spirit Adoption Pardon of Sin Peace of Conscience precious Promises in a word all things that appertain to the Life that now is and to that which is to come All is yours and ye are Christ's and Christ is God's Inferences 1. THis exceedingly shews forth the Grace and Love of Christ to Sinners in that he should assume Man's Nature and become liable to Death and Mortality what marvellous Condescension is here that he should act or do any thing in contemplation of Death and be a Testator and yet could not see Corruption the Grave could not keep him and yet refused not to submit unto Death that thereby through the Spirit he might convey a legal Right and Possession to us of eternal Life 2. From hence we may also see how firm and sure the Covenant of Grace is made to all the true Seed and faithful Children of God 3. And let all the Friends and Legatees of Jesus Christ know that their Right and Title to spiritual and eternal Blessedness is of absolute Grace and meer Pleasure of the Testator 4. And what cause have we to praise the Name of God in Christ who hath published and made known his last Will and Testament unto the Sons of Men We have the Mind of Christ. 5. And in that he hath left one to execute his Will and that it is put into the hands of the holy Spirit in Christ's absence who is able to do it effectually But the Comforter which is the holy Spirit whom the Father will send in my Name he shall teach you all things he shall testify of me 6. Moreover let all such tremble that adventure to alter add to or diminish from any thing that is left in Christ's last Will and Testament the Plagues of God without Repentance are like to be their Portion for ever 7. Furthermore from hence you may see what reason we have to examin what is preached for Doctrine or published by any Man as the Mind of Christ for if it be not written or found in his last Will and Testament we ought utterly to reject it tho an Angel from Heaven should preach it Whatever is affirmed to be an Ordinance of Christ's if it be not nor cannot be naturally inferred without Abuse or Wrong to the Text let it be abhorred and contemned by us 8. This affords much Comfort to the Godly whose Names are written in this Testament and in the Lamb's Book of Life You will there find exceeding great and glorious things bequeathed to you and let it be your care to sue for them according to the Will and Directions of the Testator 9. Also let them not forget their Friend nor neglect to keep up his Remembrance in those holy Signs of his Death and Suffering for their sakes
know their Friend but that they might endeavour to keep up and highly to prize Friendship with him II. What a blessed Union is there between Christ and his Peoples and 't is of his own procuring as the Heart of Jonathan was knit to the Heart of David Even so and much more is the Heart of the Lord Christ united to his People for the Love of Christ doth very much transcend the Love of all other the People of Christ should also have their Hearts knit to him III. Intimate Acquaintance with the Saints Christ doth really delight in and Saints should really delight in it also IV. There 's true Love between Christ and his People which makes those Acts of Friendship very cordial and desirable I. Jesus Christ is a cordial Lover as he loves so he speaks and as he speaks so he loves Christ's Love is an abounding and abundant Love to his he loves freely and heartily and hath given Evidence of it and though his Love be sometimes eclipsed yet 't is not wholly removed He having loved loves to the End II. Christ is the most necessary Friend he is of absolute Necessity 't is possible to live comfortable in the World though a Man hath but few Friends and to dye happily though a Man hath not one Friend in the World having Christ but living and dying without Christ thou art and wilt be miserable Multitudes of earthly Friend and Acquaintance will not cannot save from Hell but if Christ be thy Friend he will III. This is evidently seen in Christ. The Text tells us He did not only sympathize with them but saved them hâ—â— is said to be touched with the feeling of our Infirmities whatever Wrong is done to his People he takes it as done to himself if any raise a Quarrel against them he will engage himself therein IV. Such and much better Friend is Christ. The Members of Christ's Spouse have been stigmatized by the Enemy for Hereticks and many other ways but Christ hath stood up to vindicate their Wrongs and Innocency he hath spoken for them where and when they could not speak for themseves he had his Gamaliel in the Council V. Such a Friend is Christ most desirable one that 's acquainted with Jesus Christ esteems his Friendship So Paul Who accounted all things but Loss for the Excellency of the Knowledge of Jesus Christ c. VI. Even so Christ hath given full and perfect Evidence of his Love and Friendship His Thoughts are about them nay his Words and Works are all for and in behalf of his Spouse VII So Christ Isaiah saith He layeth them in his Bosom He loves to hear from them rejoyceth to see them and indeed a Saint cannot be satisfied short of a room in Christ's Heart John was said to lye in Christ's Bosome VIII Even so doth Christ and 't is according to Promise and Experience To lie in the Bosome of Christ denoâ—â—s Union Intimacy Secrecy this is that which makes Believers so much prize Christ saith God shall I hide from Abraham the things that I doe It is Encouragement to Saints to lay open their Hearts to Christ. IX Herein Christ doth also perform the part of a Friend for he will neither spare Pains nor Cost and hath adventured upon the greatest Hazards and all for the Love he bears to his People nay he has not put them off with bare Promises but will perform them to the utmost he usually out does his Promises X. Even so Christ doth nothing to injure his nor justly to provoke them or purchase their Displeasure the poor Soul is ready sometimes to think such and such things are against him as Jacob did in the Case of Joseph and Benjamin All his actings and out-goings towards his People speaks forth his desire of their Love hence he greatly praises and commends the Love of his Church How fair is thy Love my Sister my Spouse c. XI So Christ loves to be familiar and therefore is frequent in conversing with his people witness his Word This Familiarity is kept up by frequent Converse and Visits and Christ's Visits are as Cordials to the Hearts of his People XII So Christ's desire is to know the State of his People to the end that he may evermore supply them not but that he perfectly knows their State but to make them sensible to declare it as he did to the poor blind Man even so he will not suffer his People to lie under Sin because he knows 't will turn to their Disadvantage XIII Even so Christ will not suffer his People to lie under Sin he knows 't will turn to their Disadvantage O how is he concerned when they are ensnared which doth signifie his great Trouble and therefore gives friendly Reproofs and Admonitions in order to reclaim them and Believers have found his Reproofs to be peculiar Acts of Friendship I know thy works that thou hast a name to live and art dead I have not found thy Works perfect before God c. XIV O how profitable is Christ's Comfort it teacheth them in Prosperity to carry it humbly in Adversity to carry it contentedly in the midst of their Sorrow and Misery it comforts them this is that which above all things asswageth the Believers Grief hence it is that Believers so much prize the Counsel of Jesus Christ. XV. Even so Christ loves to hear from his People and is concerned at their Silence they are always welcome to him he takes their Absence unkindly and afterwards when they come to visit him again with the Acknowledgment of their Miscarriages O how welcome are they such a Meeting is on both sides very sweet and pleasant XVI Even so it is with Christ to see his precious Love slighted Ingratitude is a Sin which is very offensive it being a Sin against Truth and Justice Against Truâ—â—h for it is in effect a denying of the Kindness received Against Justice which calls for a rendring of something back in token of Thankfulness XVII So Christ he doth not as I may say take up every evil Report the Devil Sin or wicked Men bring against them Christ will not take Measures by their Information but by that perfect Knowledg he hath of them and if they have done amiss he will reprove them but gently for their Profit XVIII Such is the Love and Care of Christ to his People that if any Combination be against them he will give them seasonable Information of it for as much as nothing can escape his Knowledg he being Omniscient c. XIX Christ the Believers Friend doth greatly rejoyce in the Prosperity of his People which is evinced from his Bounty towards them he leaves them not without Counsel without a Guide without Comforts but is large in distributing all means of Help to them as may conduce to their prosperous Supply and he hath a severe
seals the Covenant between them for which cause he is called The Mediator of the New Covenant Heb. 12.24 See Mediator IX Christ hath discovered Flaws in Evidences to undeceive those that have been mistaken about their Right to the Heavenly Inheritance Thou sayest I am rich and increased in goods and have need of nothing and knowest not that thou art wretched and poor and blind and miserable and naked Rev. 3.17 Except a man be born again he cannot see the Kingdom of God John 3.3 X. So Christ is of general use to Men since the nature of Mortals hath been so generally corrupted by the Fall by which means there is a necessity of him not only as a Priest to offer Sacrifice for us but also as a Prophet or Counsellour to expound the obligations to Holiness and the spirituality of the Laws of God to us for want of which many go on in their Errors till they forfeit all Priviledges fall under the strokes and penalties of the Law and become miserable for ever through ignorance unbelief and disobedience XI Jesus Christ is a Pleader of Causes which is none of the least part of his work for which see Advocate opened There are many Disparities Christ excels all other Counsellors in many respects See Advocate Inferences 1. SInners may learn from hence whither to go in all doubtful Cases for Counsel in all Cases relating to their spiritual condition 2. If thou dost not know the way to Heaven go to Christ by Prayer and take the directions of his Word 3. If thou dost not know how matters stand between God and thy Soul go to Christ read his Word that will inform thee whether thy Condition be good or bâ—â—d if any Sin is lodged in thee or be loved and spared by thee He tells thee thou wilt miscary for ever 4. If thou refusest to take his Counsel but rather followest the Counsel of thine own Heart or the Counsel of wicked Relations Neighbours or great Ones of the Earth who labour to draw thy Heart from God and from following the Counsel of Christ thou art undone 5. Take heed when thou knowest what Christ's Counsel is thou dost not reject it like the Pharisees who refused to be baptized with the Baptism of John 6. Happy are all such who take the Counsel of Christ. Christ gives Soul-Counsel wise Counsel right Counsel early Counsel needful Counsel chief Counsel safe Counsel Counsel that will inrich the Souls of Men Counsel that will make them good great and renown'd and happy for ever say then with David Thou shall guide me by thy Counsel and afterwards receive me to Glory Psal. 73.24 The Compassion of Christ to Sinners under the Similitude of a Hen. Mat. 23.37 How often would I have gathered thy Children together as a Hen gathereth her Chickens under her Wings and ye would not THE Lord Jesus shews by these words his great Compassion and Affection to the Jews who refused the offers of his Love and infinite Favour Three things are considerable in the Text. 1. Christ's Grace and good Intention to them How often would I have gathered thy Children together c. 2. The way or manner which he took in order to the accomplishing of his gracious Design and Purpose touching them as a Hen gathereth her Chickens under her Wings 3. The Jews Obstinacy Ye would not The Lord condescends very low in making this Simile of a Hen the nature and property of which Creature take as follows so far as it will hold Parallel to the Case in hand Simile I. NVllum enim Animal circa pullos suos tanta Compassione movetur c. Saith Bernard There is no Creature that is moved with so much Compassion towards her young ones as the Hen. II. The Hen is observed to fly in the very face of such ravenous Birds as strive to destroy her Chickens she strives to save and defend them with all her might tho with the utmost hazard of her life III. Such is the Hens care of and affection towards her Chickens that she for their sakes is made weak in all her members and brought to extream faintness Hoc genus animantis magnum affectum in filios habet ita ut eorum infirmitate affecta c. saith Austin this Creature shews great affection towards her young ones that being affected with their weakness she also is made weak IV. The Hen clocks often and with a mournful voice as it were calls her Chickens to her when she perceives they are in danger by the Kite or any other enemy to be destroyed V. The Hen stands ready prepared to receive her Chickens under her Wings to defend them against all Violence that may happen to them VI. The Hen is very desirous to gather all her Chickens together and cover them with her Wings she would not have one of them wanting VII The Hen gathers her Chickens to her and that they may have Food as well as Nourishment and Shelter she looks about and scratches to get them Meat VIII The Hen succors refreshes and makes lively such Chickens that are weak and hang down their Wings and can scarce go she soon recovers them when she gets them under her Wings IX The Hen 't is observed if she finds any Crumbs Corn or any other good thing she gives it to her Chickens though she wants it her self she spares out of her own Mouth and puts it into theirs Parallel I. THe Lord Jesus was moved with the greatest Compassion imaginable towards the poor Jews and Jerusalem which he was first sent to and came to seek and to save This is signified abundantly by that wonderful Passion that seized upon his Spirit when he came near the City and by his Expressions in the Text c. 't is said he wept over it c. and cryed out with a mournful Voice O Jerusalem Jerusalem c. II. The Lord Jesus Christ to save and defend the Off-spring of Israel and the poor Sinners of the Gentiles did not refuse to encounter with the greatest of their Enemies He resisted the Devil who sought to make a prey of them c. No Enemy that strove to devour us but Christ endeavoured to defend us from him III. Christ that he might save poor perishing Sinners by taking Man's nature upon him was made weak in the same sence as 't is said he became poor such was the greatness of his Love and Affection towards us that he bare our sickness and carried our sorrows To what extremity of faintness was he brought when he sweat as it were great drops of Blood and when the ponderous Cross was laid upon him as they led him to Golgotha 't is said he fainted He was touched with the feeling of our infirmities being made like to us in all things sin only excepted IV. Christ calls to poor helpless and impenitent Sinners very often with a mournfull Voice and Tears in his Eyes O that that hadst known in this thy
discomforted Thus the Jews came to Mary to comfort her when they heard that her Brother Lazarus was dead and Job's Friends when he was in the depth of Sorrow came to comfort him V. A Comforter imports a Person able and willing to comfort and relieve such as are in a sorrowful mournful and afflicted condition VI. A faithful Comforter manifesteth much Love and Tenderness to his oppressed and afflicted Friend particularly 1. In coming to him 2. In supplying the Want he sustains of those things he is deprived of VII A wise Comforter uses many and weighty Arguments to infuse Comfort into a distressed and disconsolate Soul 't is not enough to come and give a bare Visit and look upon a Friend but to take apt and suitable Words and Motives to do it VIII A Comforter sympathizes with him he comes to visit to comfort him in his Grief and Trouble Job's Friends lifted up their Voice and wept and they rent every one his Mantle and sprinkled Dust upon their Heads So they sat down with him upon the Ground seven days and seven nights c. IX A true Comforter will intercede to others to administer support and relief in whose power it is to succor as well as himself X. A true Comforter will search into a Persons State and Condition to know how it is with him that thereby he may the better understand how to speak a word of Comfort to him XI A Comforter sometimes is slighted by the Person or Persons he comes to visit and administers Succor unto and all his good and sweet Advice is not regarded for a time XII A Comforter many times keeps his Friends from utter despondency and wonderfully revives and consolates his Soul and thereby makes Sighing and Heaviness to fly away The moving of my Lips should asswage your Grief c. XIII A faithful and true Comforter will not only give his distressed and disconsolate Friend a Visit but if he sees there is need of it will make his Abode even stay with him many days Job's Friends did so XIV A good faithful Comforter is highly esteemed and greatly beloved by his Friend especially when the worth of him is known or he is sensible of the Profit and much good rejected by him XV. A faithful Comforter will deal plainly with his Friend and not speak Peace and Comfort when he knows there is not just and good reason so to do but will reprove sometimes also if he finds cause for it Parallel THe Saints and People of God are in this World attended with manifold Troubles Afflictions and Sorrows Many are the Afflictions of the Righteous for all the day long have I been plagued and chastened every morning Verily verily I say unto you that ye shall weep and lament but the World shall rejoyce and ye shall be sorrowful but your Sorrow shall be turned into Joy II. The Disciples of Christ tho they mourn here or are in a sorrowful State upon many considerations yet they are capable of Comfort and fit Subjects of it They are not such as uâ—â—terly refuse or are unaâ—â—e to receive Relief and Comfort Such as have committed the unpardonable Sin or are already in Hell are uncapable of receiving true Peace and Comfort but so it is not with God's People Whatever their State and Condition is it admits of Relief tho through Satan's Temptations they are sometimes backward to take hold of it III. The holy Spirit is a Divine Person he is placed in the same Rank and Order without any Note of Difference or Distinction as to a distinct Interest in the Divine Nature with the other Divine Persons Baptizing them in the Name of the Father and of the Son and of the Holy-Ghost There are three that bear Record in Heaven the Father the Son and the Spirit and these three are one 2. He hath also the Names proper to a Divine Person only for he is called God Why hast thou lied unto the Holy-Ghost Thou hast not lied unto Man but unto God 3. He hath personal Propertieâ—â— assigned him viz. a Will He divideth to every Man severally as he will and an Understanding The Spirit searcheth all things yea the deep things of God 4. He is voluntary Author of Divine Properties he of old cherished the Creation he formed and garnished the Heavens he inspired acted and spake in and by the Apostles 5. The same regard is to be had to him in Faith Worship and Obedience as unto the Persons of the Father and the Son for our being baptized in his Name is our solemn Engagement to believe in him yield obedience to him and worship him as it puts the same Obligation upon us to the Father and Son IV. So the holy Spirit comes unto a gracious Person in the time of greatest Need when he is most dejected and discomforted whether it be under Temptation Affliction or Persecution for Christ's sake Hence the Apostle saith When we came into Macedonia our Flesh had no Rest but we were troubled on every side without were Fightings and within were Fears Nevertheless God that comforteth those that are cast down comforted us c. I will not leave you comfortless I will come unto you V. The holy Spirit is able and willing at all times to comfort sincere Christians in their Afflictions Such is the Power Ability and Efficacy of the Spirit upon this account thâ—â—t 't is more câ—â—pable and able to comfort Believers than the bare bodily Presence of the Lord Jesâ—â— is able to do Nevertheless I tell you the Truth it is expedient for you that I go away pray mind the Reason our Saviour gives of it For if I go not the Comforter will not come unto you but if I depart I will send him VI. The holy Spirit doth manifest much Love and Tenderness to Believers which appears 1. In his coming to them that are poor and contemptible in the eyes of the World 2. By making up the Want of Christ's bodily Presence 3. In bearing Repulses from them how often hath the Spirit been slighted and his Motions rejected instead of being friendly entertained when in Love he comes to them VII The Holy Spirit doth not only come and give poor Believers a bare Visit in their Distresses but also uses fit and suitable ways and means to comfort and support their Souls He shall bring all things unto your Remembrance that I have spoken unto you He shall take of mine and shall shâ—â—w it unto you and he shall shew you things to come c. The Spirit usually comforteth Believers in and under their Sorrows and Afflictions 1. By shewing them whatsoever Christ hath done and suffered for them 2. By opening and applying the gracious Promises of Christ unto them he shall bring whatsoever I have said to your Remembrance 3. By sealing up Christ's Love unto them As many as I love I rebuke and chasten 'T is no sign they are hated by Christ or
and Opposition are broken in pieces by it When it once blows briskly upon the Soul it presently cries out Lord what wouldest thou have me to do Immediatly saith Saul I conferred not with Flesh and Blood XII The Spirit dissolving the Clouds of Iniquity waters the Heart with Tears of Repentance and Godly Sorrow XIII The Blowings or Operations of the holy Spirit ought carefully to be observed with the access and recess thereof for a Christian can make no Earnest of the Duties of Religion unless these Winds blow Moreover there are certain Signs whereby a Man may know which way the Spirit blows 1. If the Desires of the Soul are after God and Holiness it is one sign the Wind is in a right Point 2. If the Understanding be enlightned and Clouds of Ignorance scattered the Affections changed so that heavenly Objects are principally delighted in if the Will is brought to yield and readily to submit to the Will of God the Spirit blows the right way 3. If a Man leaves his old and evil Courses and Company if that which was once pleasant to him is now become grievous to him if his Discourse be savoury and his Life holy you may know which way the Wind blows They that are after the Spirit do mind the things of the Spirit 4. If there be new Habits wrought in the Soul so that altho a Man may sometimes be obstructed in his way and hindred in his course Heaven-ward yet immediatly as it were by a natural or divine Instinct he falls into his former Way and Course of Grace and Holiness again 't is a sign which way the Wind blows You know the Wind is sometimes obstructed or stopped in its usual course by Houses or Trees c. so that you can hardly discern by Vanes or Smoak c. which way it is so it may be with a Christian. Besides sometimes you can scarcely perceive any Wind to blow at all no more can you the Operations of the Spirit XIV The Spirit of God blowing upon the Soul of a Sinner causes his Pride and external Glory to fade away which is compared to the Flower of the Field The Rod hath blossomed Pride hath budded All Flesh is Grass and the Goodliness thereof is as the Flower of the Field The Grass withereth the Flower fadeth because the Spirit of the Lord bloweth upon it XV. The holy Spirit tho it be invisible and its Operations mysterious and not to be discern'd by many Men yet they may see and hear the Effects of it they may perceive what Alteration and Changes it makes in this and that Man such as were very vicious and ungodly are by the Workings of the Spirit formed into another likeness and become pious and truly religious that Tongue that was wont to blaspheme God they now hear to praise and admire him c. And Believers themselves clearly feel and experience the blessed Effects and Operations thereof in their own Souls XVI The Spirit of God causes the Saints to grow in Grace and in the Knowledg of our Lord Jesus Christ. The Spirit moves upon the Affections and every other Faculty of the Heart and by that means causes the Seed of Grace to take the deeper Root The Ground or Spirit of a Christian must be broken and loosened from the World and from the Love of sensual things more and more by the Wind of the Spirit or he will not be fruitful in Grace and good Works XVII Unless the Spirit blows upon the Soul or upon the Church they lie becalmed and cannot sail towards the Haven of eternal Happiness no Duty or Service performed in publick or private can avail any thing we get not a Bit of Ground nor any real Advantage by them unless they are performed by the Help and Influence of the Spirit God is a Spirit and they that worship him must worship him in Spirit and in Truth XVIII The holy Spirit winnows and fans God's People who are compared to Wheat and good Grain 'T is said of Christ His Fan is in his Hand and he will throughly purge his Floor How doth Christ fan and purge his People but by his Word and Spirit 't is that which cleanses and makes them pure from the Dross and Pollutions of Sin and Wickedness as the Apostle observes 1 Cor. 6.11 XIX The Spirit of God sometimes comes on a sudden upon a Soul and by its powerful Operation in a short space makes a great and wonderful Change as appears in the Case of Saul but at other times it riseth and worketh upon some Mens Hearts gradually XX. The holy Spirit when it gets into the Heart of a Man by its powerful Operation it makes him tremble and shakes him to pieces as it were causing strange tho glorious Workings in the inward Man This he doth by setting the Evil of Sin before his Eyes and his woful Condition thereby A Man never trembles as he should till the Spirit enters into him Saul was taken with such a trembling when the Spirit entred into him and began to work that he could not stand upon his Feet METAPHOR SOme Winds are sent in Judgment to destroy and overthrow which many times blow down Houses and Trees and make great Desolation witness that prodigious Wind in the Year 1661. II. Some Winds are of a blasting Nature and cause the Fruit to fall before it be ripe III. There hath been a Wind in which the Lord hath not appeared IV. Some Winds are compared to Words and Speeches of one that is desperate V. Sometimes Wind is made use of to set forth that which is vain and empty VI. Some Winds are without Rain Whoso boasteth himself of a false Gift is like Clouds and Wind without Water VII If some Winds be observed Men must not plow nor sow their Seed He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap VIII Man's Iniquity is compared unto the Wind. Disparity BUt the Spirit being the great Promise of the Father and the Fruit and Effect of Christ's Ascension is sent in Mercy to strengthen and establish and is so far from destroying or overthrowing as that it causeth the Church in general or a Christian in particular to take the more firm Root and stand the faster II. But the Spirit as compared to the North and South Winds ripeneth a Christian in Grace and causeth the Spices thereof to flow forth Grace ripeneth and fitteth for Glory III. But there is no greater Demonstration of the Lord's presence with his People or with a Soul than by the Indwelling of his Spirit Where two or three are gathered together in my Name there am I saith Christ. IV. But no Man speaking by the Spirit calleth Jesus accursed Men are by the Spirit brought into their right Minds witness the Prodigal V. But where-ever the holy Scriptures make mention of the holy Spirit it is to set forth
other things of the like nature that are in some Countries 4. Others are more pleased with such Histories that treat of things different to all these Now the Gospel of Christ contains variety of matter upon every Respect what is there Famous Rare Delightful or Marvelous but 't is out done here First concerning Love what history may Compare with the Gospel in this respect here you have an account of a mighty King whose Dominions Power and Glory was Infinite who was higher than the highest and Rul'd over all who had but one Son and he most Dear to him and lay in his Bosom the Joy and Delight of his heart the very express Image of the Father whose Beauty Lovelyness of his Person and other Personal Excellencies and Perfections had we the tongue of Men and Angels we could not set forth the Thousandth part thereof This Glorious King had a mind to dispose of his Son in Marriage and to this end very early proposed the matter to him and whom he had Chose for him As also the way means and manner how or what he must do in order to obtain her for himself To which the Son with abundance of Joy consented to And so it had fell out that the Person agreed upon to be the Intended Spouse was once in great favour with this mighty King and a near dweller to him in Eden but for horrid Rebellion and Treason was banished his presence and was fled into a far Country And now there was no ways for the glorious Prince to accomplish his business but he must suit himself in a fit Equipage and take a Journey into that Country where this Creature was astrayed away 1. Now were the nature and glory of the Kingdom considered which Jesus Christ left or the place from whence he came 2. The greatness of his glory there and excellency of his Person 3. The length of that Journey he undertook 4. The nature of the Doleful and Miserable place or Countrey into which he came 5. His great abasement or manner of his coming 6. What he met with or how entertained at his first Arrival 7. VVhat the quality and condition of the Creature was for whose sake he came 8. VVhat he suffered and underwent from the greatness of that precious Love he bore to the said Creature 9. And how after all this he was slighted and rejected by this Rebellious one and of his much Patience and Long-suffering before he took his last Denial together with the powerful arguments and wayes he used and doth use to obtain the Souls affection If these things I say were Considered this history will appear to every Discerning Person the most pleasantest and glorious for Love that ever Mortal heard See Metaphor Bridegroom Secondly Should we speak of warlike Atchievements what history in this respect can compare with the history of the gospel was there ever such a Champion as Jesus Christ or such terrible Battles fought as were fought by him as witness that glorious battle of his with Satan the mighty King of the bottomless Pit also those conflicts he had with sin and wrath in the Garden and last of all with Death the King of terrors over all which he obtained a perfect Conquest Thirdly As touching great Rarities and wonderful things which some histories abound withal none afford such wonders as doth the gospel is it not marvellous that a VVoman should compass a Man that he that made the world should be born of a VVoman that the Ancient of Dayes should become a Child that Death should be destroyed by Death and many other like Mysteries the Gospel abounds with Secondly As the word and gospel of God is glorious in respect of the historical part thereof so its glory appears in Respect of those Titles or Epithets given to it I. 'T is called the word of Reconciliation 1. Because it shews how Peace and Reconciliation is made between an offended God and offending Creatures 2. Because by it terms of Reconciliation are offered to poor sinners 3. Because 't is the medium or means God offered to remove the Enmity that is in sinners hearts II. 'T is called the gospel of the grace of God and may well be so termed 1. In respect of the Testimony that is born therein of Gods great grace and favour to men in giving Jesus Christ for them 2. In respect of its being the clearest discovery of Gods grace that ever was afforded to the Children of men 3. Because 't is the Instrument or Means by which God works grace or makes the Souls of Men gracious who were once void thereof and ungodly so that Faith comes by hearing and hearing by the word of God 4. Because 't is the way by which God increaseth strengthens and perfects his blessed grace in the Soules of his Elect. III. The gospel is called the gospel of Peace 1. It is a message of Peace Peace peace to him that is a far off and to him that is near And came and preached peace to you which were afar off and to them that were nigh 2. Because it is that which being received alone pacifies the Conscience of a wounded sinner He sent his word and healed them 3. Because as an Instrument it brings the Soul into a state of Peace and Friendship with God and reconciles men one to another IV. It is called the gospel of the Kingdom 1. Because it discovers the gospel Church which is called often in the holy Scripture the Kingdom of God 2. It shews the way into this Kingdom of God 3. It fits and prepares men and women for Christs Spiritual Kingdom 4. It contains all the Laws Ordinances and Customs of the Kingdom 5. It inriches all the true and sincerce Subjects of the Kingdom 6. In it is contained all the priviledges and immunities of the Kingdom 7. It shews men the Ready way to the Kingdom of Glory and from hence may fitly be called the gospel of the Kingdom V. The gospel is called the word of Life 1. Because it shews who is our Life 2. It shews the way how we come to be made alive viz. by Christ Receiving the Spirit of Life for us as Mediator and laying down the price of his own blood he died that we might live I am come that you might have Life and that ye might have it more abundantly 3. The gospel may be called the word of Life because by the help of the Spirit it works life in us 't is hereby we are quickened and raised from death to life the Dead saith our Saviour shall hear the voice of the Son of God and they that hear shall life 4. 'T is by the Word and gospel of God life is maintained in us 't is the support of our spiritual live Man Lives not by Bread alone but by Every word that proceeds out of the mouth of God 5. It leads to Eternal Life all those who beleive
Obedience in our Conversion to God be not the effect of his Grace in us he doth not work in us both to will and to do of his own good pleasure 1. The work of Conversion it self and in especial the act of Believing or Faith it self is expresly said to be of God to be wrought in us by him to be freely given unto us from him the Scriptures saith not that God gives us ability or power to believe only Namely such a power as we may make use of if we will or do otherwise but Faith and Conversion themselves are said to be the work and effect of God But it maybe Objected that every thing which is actually accomplished in potentia before There must therefore be in us a power to Believe before we do so actually The Act of God working Faith in us is a creating work for we are his workmanship created in Christ Jesus And he that is in Christ is a new Creature now the Effects of creating acts are not in potentia any where but in the active Power of God so was the World it self before its actual existence This is termed potentia logica which is no more but a Negation of any Contradiction to existence not potentia physica which includes a disposition unto actual existence Notwithstanding therefore all these preparatory works of the Spirit of God which we allow in this matter there is not by them wrought in the Mind and Wills of men such a next power as they call it as should enable them to believe without further actual grace working Faith it self Wherefore with respect to believing the first act of God is to work in us to will So Phil. 1.13 he worketh in us to will This God worketh in us by that grace which Austin and other Learned men call gratia operans 2. Faith and Repentance 'T is said to be given of God Him hath God exalted to be a Prince and a Saviour to give Repentance unto Israel and remission of sin to you it is given in behalf of Christ not only to believe but to suffer for his sake By Grace ye are saved through faith and that not of your selves it is gift of God Our own ability be it what it will however assisted and excited and Gods gift are contra-distinguished If it be of our selves it is not the gift of God if it be the gift of God it is not of our selves and the manner how God bestows this gift upon us is declared ver 10. For we are his workmanship created in Christ Jesus unto good work And from hence Faith is called the Faith of the operation of God 3. Love that precious prevailing Grace is planted in the Soul by the Spirit causing the Soul with Delight and Complacency to cleave unto God and his wayes the Lord God will Circumcise thine heart to love the Lord Deut. 30.6 Hope maketh not ashamed because the Love of God is shed abroad in our hearts by the holy Ghost Rom. 5.5 The fruit of the spirit is love Gal. 5.22 4. It might be further demonstrated by considering how Conversion with the manner how it is effected is set forth in the holy Scripture The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart c. What is this but the putting off the Body of Sin Col. 2.11 This is the mediate work of the Spirit of God no man ever Circumcised his own heart A new heart also will I give you and a new spirit will I put within you and will take away the stony heart that is that impotency and enmity which is in our hearts unto Conversion 5. The work of grace upon the Soul is called a vivisication we are by nature dead in Sins and Trespasses in our Deliverance from thence we are said to be quickened The Dead shall hear the voice of the son of God and Live being made alive now no such work can be wrought in us but by an Effectual Communication of a Principle of Spiritual Life and nothing else will deliver us Some think to evade the power of this Argument by saying that all these Expressions are metaphorical and arguing from them are but fulsome Metaphors And 't is well if the whole Gospel be not a Metaphor unto them But if there be not an Impotency in us by nature unto all Acts of spiritual Life like that which is in a Dead man unto acts of Life natural if there be not an alike Power of God required unto our deliverance from that Condition and the working in us a Principle of spiritual Obedience as is required unto the Raising of him that is dead they may as well say that the Scripture speaks not truly as that it speaks metaphorically 6. Believers are said to be begotten and born again of the Spirit by which it appears that our Regeneration is not an Act of our own I mean not so our own as by outward helps and assistance to be educed out of the Principles of our nature Of his own will begot he us by the word of truth c. Born again not of corruptible seed but of incorruptible c. Which were born not of blood nor of the will of man but of God This being so it behoveth them who plead for Active Interest of the will of Man in Regeneration to produce some Testimonies of Scripture where it is assigned unto it as the Effect unto its proper Cause where is it said that a man is born again or begotten anew by himself and if it be granted as it must be so unless violence be offered not only to the Scripture but Reason and common sence that whatever be our Duty and Power herein yet these Expressions must denote an Act of God and not ours Regeneration being thus proved to be the glorious working and operation of the holy Ghost we shall now proceed to shew further the nature and excellency of grace as it shines forth in the gospel and is experienced by every sincere Christian. 1. Gospel grace is glorious because when received in Truth it delivers the Soul from Bondage it breaks the bonds For the Soul is not set at liberty by the bare shedding of Christs blood without the application of it by the spirit or infusion of grace into the heart 2. The gospel through the grace of it when received in Truth opens blind Eyes it makes them see that never saw in a spiritual sence before it opens their eyes that were born blind how blind was Saul till the gospel grace shone upon him or rather in him 3. The gospel through the grace of it when received in Truth raises the dead Soul to Life 'T is hereby we come to be quickened the flesh profiteth nothing 't is the Spirit that quickeneth that is the Humane nature without the Divine cannot accomplish Salvation for us nor shall any Soul receive any saving
shall mention is Reconciliation which is a glorious blessing what is more fully opened and held forth in the gospel than Reconciliation with the means and manner how and by whom accomplished which will appear 1. By Considering the parties Reconciled 2. By Considering the Nature of the breach that was between them 3. By Considering the means and manner how it is accomplished 4. By Considering the Fruits and Effects of it 1. Considering the Parties that were at Variance who by the gospel are Reconciled God and Man the infinite God the holy God and Man these were at Enmity 't is sad when a difference rises in a Family in a Congregation in a City in a Kingdom or between one Kingdom and another but much more sad is it to have God and sinners at Enmity Adam runs from God hides himself he knew God was now become his Enemy the word declares the Creature to be Gods Enemy whilst he stands in old Adam in the state of nature and you that were sometimes alienated and enemies in your minds c. And then God declares himself to be the Sinners enemy he is angry with the wicked every day he is said to fight and war against them which plainly shews he is their Enemy But now what a glorious blessing is this to have these two Parties reconciled when we were enemies we were reconciled to God by the death of his Son You that were enemies in your minds by wicked works or as in the Margent by your minds in wicked works yet now hath he reconciled in the body of his flesh through Death Secondly Gospel reconciliation appears to be glorious reconciliation if we consider the nature of the breach that was between them 1. It was an old breach no sooner was man made but straitway he became an Enemy to God nay every Soul that comes into the world comes into it an enemy of God or in a state of enmity 2. 'T is so great a breach that all the Angels in heaven nor all the Saints on earth could not make up 3. It was such a breach that lays the Soul obnoxious to Gods fearful Curse 4. It is such a breach that makes the Creatures of God at enmity one with another and Mankind in danger of being Devoured by them and also hath set man one against another 5. It is such a breach that sets man against himself it hath caused his own Conscience to be his Enemy and to accuse and fight against him and condemn him If our Hearts condemn us God is greater c. 6. It is such a breach that unless made up will produce an eternal Separation from God depart from me ye cursed into everlasting fire prepared for the Devils and his Angels c. Thirdly 'T is glorious Reconciliation if we consider the means and manner how and by whom it is wrought about and accomplished every Person in the glorious Trinity hath a hand in it and are eminently concerned about it God was in Christ reconciling the world to himself All things are of God who hath reconciled us unto himself by Jesus Christ c. The Lord Jesus the second Person is imployed we may see from hence as one fitly qualified to make up this dreadful Breach and in order thereunto he took our Nature on him There was a necessity of Christs coming to reconcile God and man God his Law and Justice was wronged and God was resolved to have this wrong made up and his Justice satisfied which none but Christ could do God was willing to be reconciled yet nevertheless he will wherein he was wronged be righted and have his Justice fully and compleatly satisfied Christ knew what would appease and satisfie both Law and Justice what he hath done hath infinite worth and efficacy in it this way tends most to glorifie God the Father the Son is glorified most this way the Spirit is glorified most this way and there was no way like this to melt the Sinners heart to abase him and lay him at the feet of God See Christ the Mediator c. 2. Christ doth not only reconcile God to the Creature but also reconciles the Creature unto God he undertakes to bring God near to Man and Man near to God whose heart is full of Sin and Enmity to his Maker and not subject to his Law he lays his hands upon both the first is done by his death Christ like Jonas is cast into the Sea as it were of wrath to make a Calm The second is done by the Spirit he breaks the heart changes the inward qualities and evil dispositions he takes away the heart of stone and gives a heart of flesh Fourthly Gospel Reconciliation is glorious in respect to the nature of it 1. It is a free Reconciliation it is a work of free grace alone it is not of man not of him that willeth or him that runneth but of God that shewed mercy Hence the Apostle saith All things are of God speaking of Reconciliation 2. It is mysterious Reconciliation we speak the wisdom of God in a mystery even the hidden wisdom which God ordained before the world begun to our glory the Spirit searcheth all things yea the deep things of God This is one of those deep things which many because they cannot comprehend it in their own natural Wisdom cavil against it 3. It is a certain reconciliation God is at Peace and fully Reconciled in Jesus Christ Christ shall not will not loss his glorious design in coming into the world and taking our nature on him and dying the cursed death of the Cross. Those therefore that are brought to accept of the terms of Peace and Reconciliation as offered in the Gospel stand in a state of Real Peace and Friendship neither let any once imagine that after all these glorious transactions of the blessed Trinity about this work that the issue of the whole in order to the making of it effectual depends upon the Will and power of man 4. The Soul is taken into perfect Love and Union with God God hereby intirely loveth us and is so for us or on our side that his Friends and Allies become our Friends and Allies and all our Enemies become his Enemies so that what is done to us he takes as done to himself 5. It is an honourable Reconciliation it is a Reconciliation upon honourable Terms God suffereth not in any of his glorious Attributes If God had passed by our offences so that we had Pardon and Reconciliation without more adoe without a compensation for sin the Devils perhaps saith a Divine might have cryed out against him and have said where is the Glory of thy justice these have sinned against thee as well as we and the breach they have made upon thy justice is no wayes made up but now their mouths are stopt for ever This Reconciliation will be to the glory of God in the sight of Angels and Men to
so to be and cry mightily that he would be pleased never to take it away from this poor Nation nor suffer its Glory and Brightness to be Eclipsed by letting in Popish darkness again amongst us If we once lose the Gospel we may all cry Ichabod the glory is departed from England and with the Church of Old say the Crown is fallen from our heads wo to us that we have sinned But some may say why doth Satan endeavour to hide the Gospel 1. It is because he is such an implacable Enemy to Mankind he cannot endure the light himself and he would not such is his hatred to us have the light of the Gospel shine upon us 2. Because of that Malice he bears to the Lord Jesus he would fain keep men ignorant of a Saviour Not only out of hatred to man but also out of implacable enmity to the Lord Christ that so he may as much as ly's in him hinder our Saviours chief design and intention in coming into the VVorld which was to bring men out of Darkness into the Light 3. Because he knows whilst he can keep men ignorant of the Gospel he hath them fast enough what Profession soever they make of Religion tho' they hear read pray give Almes nay and in many things reform their lives yet if they see not the way of Salvation as it is revealed in the Gospel he matters it not they still remain his Captives 4. Because it is hereby his Kingdom is like to faâ—â— 't is the light of the Gospel that tends to the utter overthrow and ruine of the Kingdom of darkness What wonderful things hath the Gospel done in the World and what Power is there in it by the help of the Holy Spirit to dis-Throne Satan and break all his Chains to pieces therefore he bestirs himself to hinder the breaking out of Light and Knowledg in every Nation and causes fierce opposition to be made against those who endeavour to sup-plant him and lay open his grand designs This informs us how it comes about there is so much Ignorance and gross Darkness in the World not only in Popish Countreys but also where the Gospel is Preached Though Men hear it Preached every day yet O how Blind and Ignorant are many Sinners Men rest satisfied with the bare notion of Things and Name of Christians never minding Religion in good earnest but in a most fearful manner are grown so fool-hardy and venturous as to hazard and expose their Souls unto eternal ruine The Devil hath blinded their minds this also shews us from whence it is there are and formerly have been so many false and detestable Opinions Errors and cursed Heresies in the world Alas the Devil this way endeavours to obstruct and hinder the Gospel from being received he has indeed strove a long time wholly to overthrow the very foundation of the Christian Religion and to bring in another Gospel he strives to cheat Men of the true Saviour and in his stead to Preach another of whom the Scripture is wholly ignorant how have many Impudently asserted the Light in all men to be the true Christ and Saviour of the Word He doth not only strive to take away his glorious Soveraignity and set up another Universal Head who hath power to make Laws and repeat them in matters of Religion at his pleasure as the Followers of the Beast affirm But now of late endeavours to take away the very Person of the Holy Jesus Also to change the Ordinances or wholly to deny them hath been and is another of his Stratagems which witness to the true Christ his Death Burial and Resurrection And lastly Satan hath alwaies endeavoured also to bring into contempt the Ministers of the Gospel or else raise up Persecution upon them and all these things he doth to hinder the Gospel from shining or obstruct the promulgation thereof The Kisses of Christ's Mouth Cant. 1.2 Let him kiss me with the Kisses of his Mouth for thy Love is better than Wine LEt him that is Christ kiss me By these Expressions saith Ainsworth and others the Church desireth to have Christ manifested in the Flesh. Others by Kisses understand most friendly familiar and sensible Manifestations of Love for they are so amongst Friends as 't was betwixt Jonathan and David and so 't is between Husband and Wife It is evident that Kisses are mentioned on sundry Occasions used for divers Ends and signifying several Things 1. We read of a Kiss of Salutation 1 Sam. 20.41 1 Thess. 5.26 2. A Kiss of Valediction Ruth 2.9 3. A Kiss of Reconciliation 2 Sam. 14.33 4. A Kiss of Subjection Psal. 2.12 5. A Kiss of Approbation Prov. 2.4 6. A Kiss of Adoration 1 Kings 19.18 7. A trayterous Kiss Mat. 26.49 8. A Kiss of Affection Gen. 45.15 And since the Church desires in the Plural Number Kisses of Christ's Mouth it may refer 1. To a Kiss of Reconciliation or Manifestation of Peace Unity and Friendship 2. A Kiss of Affection which is very sweet to have Christ express or manifest his gracious Love to her 3. A Kiss of Approbation which is saith Mr. Guild sweetest of all The Text is purely Allegorical as the whole Song is acknowledged to be by all Divines METAPHOR KIsses betoken Love and Good-Will to the Party they are given to II. They betoken a hearty Conjunction and cordial Union of two Parties III. They betoken such a Friendship as allows a Liberty of Access and Communication at all times IV. They leave such Impressions as engage the Affections to a future Remembrance of the Object V. They oblige the Giver to shew further Favours and Acts of Love and Kindness to the Party he bestows them on VI. They are a Confirmation of the endeared Love and Reality we profess VII They are the Privilege and Right in a more peculiar manner of Covenant-Relations as Husband and Wife c. VIII In Reconciliation after a seeming Breach between dear Relations they are highly prized and longed for by the Party offending IX A Kiss is look'd upon as a very high Honour when received by an inferior Person from a great King or Prince and begets in others a longing after the like Manifestation of Sovereign Grace and Favour X. They are very sweet and comfortable to very dear Friends after long absence XI They are the first Ceremony or Initiation of kind and comfortable Entertainment as in the case of the profuse and extravagant Prodigal XII To be admitted to kiss the hand of a Prince is a great Honour because of his Royalty and Grandure but to kiss his Mouth is extraordinary and only allowed to great Favourites Parallel THe Spouse in the Text desires of the Lord Jesus Tokens or further Manifestations of his Love and Good-Will to her II. The Church desires further Tokens and Assurances of that blessed Conjunction and Union that is between her self and the Lord Jesus Christ. III. Gracious Souls desire a more near Access
attain this great Happiness and Honour to be embraced in the Arms of the Lord Jesus 1. Wouldest thou have the Kisses of his Mouth Thou must with Mary Magdalen fall down and first kiss his Feet and bedew them with the Tears of a broken Heart be humbled for thy Sin 2. If thou wouldest have him give thee a Kiss of Reconciliation and Affection do thou kiss him with a Kiss of Subjection Kiss the Son lest he be angry If thou wantest Motives take these following 1. The Father presents his Son the Lord Jesus Christ before your Eyes in the Gospel as he doth the like himself as a Person every way deserving your Love and Affection to see whether you will respect him or not 2. The Father highly honoureth the Son he hath given all things into his hand he is his Heir 3. The Father hath sent him into the World to seek himself a Spouse 4. He became Flesh that he might be a fit Object for Sinners 5. Christ hath a great desire to give himself unto you and so become yours for ever 6. He hath abundance of Love great and strong Affection 7. Christ left his Glory and came into the World in a low and contemptible condition and denied himself for thy sake and wilt not thou accept of him 8. Shall he die and come through a Sea of Blood to engage thy Affection and wilt not thou yield him a Kiss of Subjection 9. Shall he send his Ministers as Spokes-men to entreat you and will you say Nay 10. Shall he move you by the Motions of his Spirit and Checks of Conscience and will you still refuse to close in with him 11. Shall he knock loud and long and cry continually to you and can you still stand it out against him 12. VVill not your Gain and Preferment be great what Honour and Dignity excelling Union with Christ can you think to meet withal 13. Are not you like to be miserable at last if you die before you have an Interest in him If any love not the Lord Jesus Christ let him be Anathema Maranatha IV. But some may say How comes it to pass the Spouse is so bold and thus familiarly speaks to Christ Let him kiss me Should not Fervor of Affection have with it Humility of Reverenee To this says Bernard Nè causamini presumptionem ubi affectio urget reclamat pudor sâ—â—d urget amâ—â—r qui nec consilio temperatur nec pudore fraenatur Be not presumptuous where Affection presses forward be neither kept back by Advice nor restrained by Bâ—â—shfulness in your Approaches to Christ. Besides Saints who truly love Christ may boldly come to Christ. Tokens of Love and Evidences of Divine Favour are the proper Rights and Privileges of Believers they may be bold with their dearest Friend The Word of God compared to a Net Mat. 13.47 Again the Kingdom of God is like a Net cast into the Sea SOme understand by the Net and Kingdom of Heaven that our Saviour intends the Church others the Gospel It may have respect to both but in my Understanding it is more clearly applicable to the Gospel Parable A Net is made or prepared as a convenient thing to catch Fish II. A Net is made use of by skilful Fishers it requires Wisdom rightly to use it to the End it is appointed A Fisher uses oft-times much Policy and Craft in putting in and drawing of his Net III. A Net is cast into a Multitude of Waters at an Adventure the Fisherman not knowing whether it may catch many or few or any at all IV. A Fisherman works hard with his Net sometimes a great while together and catcheth nothing V. A Net takes Fish of every sort some great Ones and some little Ones some good and some bad as 't is express'd in this Parable VI. A Net takes Fishes out of their own natural Element and as soon as they are taken out of the Water they dy VII A Net takes or compasses sometimes a Multitude of Fishes at once When Simon Peter put in his Net at the special Command of Jesus Christ he enclosed a great Multitude of Fishes VIII A Net tho it be cast into the Sea and has taken many Fishes yet 't is not known of what kind or sort they be until the Net is drawn up IX After the Fisherman hath drawn his Net about so long that he concludes it hath taken all it is like to enclose and compass in he then draws it to the Shore and severs the Good from the Bad the Good he puts into Vessels and the Bad he throws away Parallel THe Gospel or Word of God is appointed to catch or convert the Souls of Men Fear not from henceforth thou shalt catch Men. II. The Word of God is made use of by skilful and able Ministers and it requires much spiritual Wisdom rightly to use it for the Conversion of Sinners Paul being crafty tells the Corinthians He took or catched them with Guile III. The Gospel is preached by a faithful Minister to a Multitude of People who are compared to Waters in many Places of Scripture and yet he knows not when he preaches or casteth his Net in whether he shall take many or few Souls nay whether one Sinner shall be reached or converted thereby or not IV. So a Minister sometimes labours a long while together and takes much Pains in preaching the Gospel and yet converts not one Soul Who hath believed our Report c. They may sometimes say with Peter We have laboured all Night and have taken nothing V. So the Gospel-Net takes hold of some of every sort and degree of Men Some great and honourable rich and mighty in the World tho not many such some little Ones such as are mean and poor in the World Again some great and notorious Sinners are taken such as Mary Magdalen and Paul were before converted and some that are not such great and capital Offenders For tho every Man is a great Sinner in a proper sence yet comparatively some are greater or more guilty and prophane than others And there was a Woman in the City that was a Sinner Not but that all the Women in the City were Sinners but this Woman was a notorious one or one noted and eminent for Wickedness Also the Gospel and Church of God takes some bad Professors and counterfeit Christians as well as such as are sincere VI. The Gospel or Word of God the spiritual Net takes Sinners out of their natural Element and as soon as they are savingly taken thereby they die to Sin and to all sensual Objects and carnal Delights of the Flesh and this World and to their own Righteousness Rom. 6.2 6 11. VII The Gospel-Net also sometimes takes hold of or encloseth many Sinners at one Cast. At one Sermon three thousand Souls were converted by that glorious Preacher and famous Fisher of Men the Apostle Peter VIII So the Gospel and Church of God tho
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
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