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
forth Christ's Glory and Praise in this He excelling all the Sons as far as the Apple-Tree excels all the Trees of the Wood. Simile I. THe Apple-Tree is very profitable to the Owner as it is observed by some it far excels other Trees hence Pliny sâ—â—ith there were many about the City of Rome which were set at a yearly Rent of two thousand Sesterties yielding them more Profit and Revenue by the year than a pretty good Farm II. The Apple-Tree yields diversity of Fruit. It hath saith Mr. Ainsworth more variety of Fruits than any other Tree that grows 't is not easie to reckon up the various sorts of Apples III. The Apple-Tree yields sweet and pleasant Fruit. IV. The Apple-Tree doth wonderfully excel the wild and barren Trees of the Desert which bear no Fruit or else that which is sowr and unwholsome V. The Apple-Tree whether you take it in the Blossom or when its Fruit is fully ripe is a very beautiful Tree and to look upon very lovely and amiable VI. The Apple-Tree in its Leaves Buds Blossomes Fruits c. hath very sweet and comfortable Smells The Spouse alludes to it when she crys to her Beloved to comfort her with Apples VII The Apple-Tree Naturalists observe is a very tender Tree Pliny saith 't is the tenderest of all Trees VIII An Apple-Tree is a very shadowy Tree its Shadow refresheth and by common Experience is found comfortable to sit under in the heat of the Day c. IX 'T is a rare sight to see an Apple-Tree grow in a Wood. X. The Leaves and Fruit of the Apple-Tree are Medicinal XI An Apple-Tree in the midst of the Trees of the Wood affords oftimes much Refreshment to weary Travellers Parallel I. THe Lord Jesus Christ yields his Father more Profit and brings more Glory to him than all the Angels in Heaven or Saints on Earth do or ever did and not only brings Glory to God but also infinite Profit to all his People who are Partakers of his Grace and of the great plenty of Fulness that dwelleth in him II. Jesus Christ excelleth in variety of precious Graces What good thing is it that any true Believers wants or can want of any sort but 't is to be had in Jesus Christ whether Grace or Gifts things for the Soul or things for the Body whether common or special Mercies Of his Fulness all we have received and Grace for Grace III. Jesus Christ the Divine Apple-Tree bears most sweet and pleasant Fruit his Fruit was sweet saith the Spouse to my Taste See the Metaphor of the Vine IV. Jesus Christ infinitly excelleth and surpasseth all Objects and Things whatsoever He is the chiefest amongst ten thousand yea the chiefest in the whole World none like to him in Heaven or Earth V. Jesus Christ is very beautiful whether you consider him in his Incarnation or Exaltation he is most amiable and lovely We beheld his Glory as the Glory of the only begotten Son of God c. VI. How transcendently sweet is the Scent and Odour of our Blessed Saviour How sweet are the Comforts of his Spirit his Word and heavenly Doctrine Thy Word saith David is sweeter than Hony or the Hony-Comb Words fitly spoken are like Apples of Gold in Pictures of Silver God's Word is not only sweet but rare and valuable Christ is wholly delectable his Conception Birth Life Death Burial Resurrection Ascension and Intercession smell exceeding sweet See Vine VII Christ is of a soft and tender Heart full of Bowels of Compassion to poor Sinners weeping over perishing ones and thus 't was foretold of him by the Prophet He shall grow up as a tender Plant and as a Root out of the dry Ground VIII Jesus Christ is a Shadow many ways to his Church I sat down under his Shadow with great Delight He is a Cover from the scorching heat of the Wrath of God a Shadow for need and he is a Shadow for Delight Refreshing and Pleasantness Shadow is often used in Scripture to denote Protection and Mercy See Rock Habitation Vine c. IX It was a rare sight to see Jesus Christ in the days of his Flesh dwelling in the Wood of this World amongst Men. X. The Leaves of this Tree of Life are for the healing of the Nations XI So when a poor weary Soul or spiritual Pilgrime meets with this Divine Apple-Tree and partakes of the Fruit thereof he is sweetly refreshed and supported thereby Metaphor I. AN Apple-Tree is subject to decay in time it doth wither and dye II. The Fruit of the Apple-Tree will soon rot and come to nothing III. The Fruit of the Apple-Tree hath some pernicious Qualities in it it 's only external and it perisheth in the using IV. An Apple-Tree hath no Fruit Leaves nor refreshing Shadow on it for one great part of the Year Disparity I. THe Lord Jesus Christ never decays nor ceaseth from yielding Fruit. II. But the Fruit of the Lord Jesus Christ is incorruptible and will never fade nor decay it endureth for ever III. But Christ's Fruit hath no bad nor hurtful Quality 't is sweet but surfeits not breeds no Worms but on the contrary purges the Soul from all inward Filth and makes it healthful this Fruit is satsifying The Spouse by eating herereof had abundance of Rest Peace Content and Satisfaction IV. There is Fruit always to be found on Christ and a refreshing Shadow this Tree is ever green and knows no Winter Application I. IS Christ compared to an Apple-Tree among the Trees of the Wood Then from hence we may infer not only the Excellency of the Lord Jesus above others but Sinners Strangers and whoever will may come to him and eat of his Fruit and sit down under his Shadow He the Tree of Life is not pal'd fenc'd nor wall'd in as such which are planted in a Garden or Orchard nor is there an Angel or flaming Sword to keep the way of this Tree of Life nor is the Fruit of this Tree forbidden An Apple-Tree in a Wood is common and free to all poor Beggars and Strangers may have free Access thither and who will forbid them Whoever will may come and partake of Christ's Fruit freely II. Be exhorted then Sinner to hasten to the Lord Jesus Christ who is the Tree of Life 1. Consider the Barrenness and Unfruitfulness of all other Trees or Objects of the World that grow in the wide Wilderness where you live what is all the Fruit of earthly Pleasure Profits and Honours of this Life to the Fruit of Jesus Christ To Pardon Peace of Conscience Communion with God Eternal Life c. Let us more particularly consider the nature of Christ's Fruit 2. 'T is exceeding sweet and pleasant to the Taste 't will sweeten all your Bitters 3. 'T is safe Fruit it will do you good abundantly and no hurt nothing is of a surfeiting Nature in it 4. 'T is
hunger and thirst after Righteousness c. Blessed are the meek c. But except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees ye shall in no wise enter into the Kingdom of Heaven Mat. 5.20 Ye that have abode with me in my Temptations I appoint unto you a Kingdom c. With a multitude of such like Speeches which are contained in the holy Gospel which he uttered to encourage and animate all his Disciples in their Spiritual Warfare IX Jesus Christ takes in and shuts out as he sees Cause he cashereed Judas Demas Hymeneus Philetas and Alexander and takes in Paul Barnabas and Apollo into his Company X. The Lord Jesus is the Head of all true Christians and Commander of the Church Militant in chief all the Bands of the white Reigment march under his Banner Hâ—â— is the Head of his Body the Church Given to be a Leader and Commander to the People X. Christ when he was baptized by John took his Place in the Minstry as the Leader of his Church and ran the greatest Hazard yet deserted not his Followers for fear of Danger He not only loved them to the end but did bear them company and abode with them to the last even till he suffered for their sakes the bitter Death of the Cross c. And is spiritally with them all ways to the end of the World XI Christ gives the Word of Command to his Saints which they are to observe If any Man will serve me let him follow me Teach them to observe all things that I command you XII So is Christ by being the Captain of our Salvation for War not originally from his own natural Disposition for he is for Peace but by reason of the resolved Opposition that is in the hearts of his Enemies against him I came not to send Peace on the Earth but to bring a Sword Mat. 10.34 XIII Jesus Christ met with Enemies not only Flesh and Blood yea potent Flesh and Blood Men in Power and high Places such as Herod Pontius Pilate and the Rulers of the Jews but Principalities and Powers no less than Beelzebub himself and all his Train whom he fairly engag'd with eminent Success XIV Jesus made use both of Armor and Weapons he saw no small need for it viz. 1. The Breastplate of Righteousness when Satan and wicked Men by their Temptations would have drawn him from his Allegiance by great Proffers of Power and Glory 2. The Sword of the Spirit by which he cut down the Devil and the wicked Jews in all their Assaults It is written it is written c. 3. The Shield of Faith when he came to the last and most bloody Battel of all For the Joy that was set before him he endured the Cross despised the Shame and is sate down at the right hand of the Majesty on high XV. Jesus Christ like a most valiant Captain made good his Ground against all the Force and Artillery of Hell in a glorious manner even to the death of the Cross. XVI Christ took great care of his Saints to preserve and secure them how ever it fared with himself 1. He left them good Orders to observe in his absence the Rules of the holy Gospel 2. He took care to send them a good Guide for their Conduct no less than the Holy-Ghost the Comforter 3. He prayed for them on Earth and he prays in Heaven to engage the Protection of Almighty God for them Father keep through thine own Name those that thou hast given me c. XVII Jesus Christ prefers his Saints and Followers whom he finds worthy He gave some Apostles some Prophets some Evangelists Pastors and Teachers for the Work of the Ministry c. I thank Christ Jesus who hath put me into the Ministry XVIII Christ made not Novices and unexperienc'd Christians Ministers and Pastors of Churches and Leaders of Societies He set Peter James and John to be Apostles and Leaders in the first place and Paul Sylvanus and Timotheus stout and brave Commanders to bring up as it were the Rear God hath set forth us the Apostles last of all as it were appointed to Death XIX Jesus Christ in all weighty Affairs is joined with the Father and holy Spirit the great Council of Heaven and without Him who is called Wonderful Counsellor there is nothing of grand Importance transacted either in Heaven or Earth nay without him was nothing done at first All things were made by him and without him was not any thing made that was made When Commission was givn to Creatures of all kinds to act in their proper sphere Christ was there See Counsellor XX. Christ's place is a place of Honour because he was Worthy and the Army that he hath raised is not a Rebellious Army but legally raised and behave themselves well they are kept under good Government and Discipline not one debauch'd person in the Army is continued in the Muster-Rolls but presently turn'd off blotted out and delivered up to Satan when discovered by his inferior Officers to be such Have no fellowship with the unfruitful works of darkness From such turn away Deliver such over to Satan turn him into his own Kingdom Because thou hast loved Righteousness and hated Iniquity therefore God even thy God hath anointed thee with the Oil of Gladness above thy Fellows That all Men might honour the Son even as they honour the Father XXI Jesus Christ offers Terms of Peace and Reconciliation because he would prevent their Ruine if possible before he falls upon them and fights against them with the Sword of his Mouth Turn at my Reproof how often would I have gathered thy Children together c. In what Place soever you enter say Peace c. I gave her space to repent of her Fornication but she repented not Rev. 2.21 I will kill her Children with Death c. XXII Jesus Christ when his Grace and Offers of Mercy are refused hath and will make slaughtering work in the Earth O what work was made upon Jerusalem not long after the refusing the terms of Peace and offers of Grace and Favour by Jesus Christ. See the lamentable Story in Josephus c. And what work will shortly be made with bloody Rome in the day of Death Mourning and Famine that is coming on apace when she shall have Blood given her to drink and shall be utterly burnt with Fire And what Devastation will be made by this great Captain who is red in his Apparel and his Cloaths as them that tread in the Wine-Press at the Battel of Armagedon when the vast Armies of the Beast shall be slaughtered and destroyed by the sharp Sword that goes out of his Mouth And Blood shall come forth to the Horses Bridles for a thousand and six hundred Furlongâ—â— The Fowls of Heaven shall be filled with their Flesh there shall
11. And it came to passe that when Moses held up his Hand that Israel prevailed and when he let down his Hand Amalek prevailed c. It is said John 3.35 The Father loveth the Son and hath given all things into his Hand denoting a communication of the fulness of the Godhead to his humane nature See Matth. 11.27 and Col. 2.9 A Right hand is ascribed to God by which his Divine Power is understood or indeed the omnipotent God himself as Exod. 15.6 Thy Right hand O Lord is become glorious in power thy Right hand O Lord hath dashed in peices the Enemy Psal. 77.10 I will remember the years of the Right hand of the most high Psal. 118.15 16. The Right hand of the Lord doeth valiantly The Right hand of the Lord is exalted the Right hand of the Lord doeth valiantly Psal. 139.10 Even there shall thy Hand lead me and thy Right hand shall hold me that is thy power which is unlimited and diffus'd every where Esa. 48.13 More especially the Right hand of God notes his power which he exerts in Mercy and Bounty to Believers Psal. 20.7 and 18.36 and 44.4 and 63.9 and 8â—â— 16 18. Sometimes his wrath and vengeance to his Enemies as Exod. 15.6 12 c. The Phrase of Christs sitting at the Right hand of God being exalted in his humane Nature as Psal. 110.1 Matth. 26.64 Mark 16.19 Act. 2.33 34. and 7.55.56 Rom. 8.34 Col. 3.1 c. is not to be understood properly as if there were a local situation in a certain place of Heaven but by an Anthropopathy or Scripture way of speaking and is to be understood of a Dominion and Power most powerfully and immediately operating and governing as it is explained 1 Cor. 15.25 Eph. 1.20 21 22. and 4.10 Heb. 1.3 4. and chap. 8.1 A Finger is ascribed to God by which likewise his power and operating vertue is noted as men work by the help of their Fingers Exod. 8.19 and 31.18 Psal. 8.3 When I consider thy Heavens the work of thy Fingers c. Some apprehend that there is a metaphorical emphasis in this place because the Heavens were created with extraordinary facility by God and built very artificially as the finest and most precious sorts of workmanship are wrought by excellent Artists not by strength of body nor with their Arms and Hands but by the dexterity of their Fingers By the Finger of God the Holy Spirit is understood if you compare Luke 11.20 with Matth. 12.28 because it respects the vertue and power of its operation as Act. 10.38 c. If a mans Fingers be contracted it is called the Hollow of his hand if extended a Span which by an Anthropopathy are ascribed to God Esa. 40.12 Who hath measured the Waters in the Hollow of his Hand And meted out the Heavens with a Span c. that is to say the Lord hath done it denoting how easie it is to create all things and most powerfully to support and govern what he has Created For as men by Engines and Devices do lift up and advance huge weights c. so it is much more easie for God to rule and dispose the whole Universe at his pleasure Prov. 30.4 c. Esa. 48.13 c. A Heart is attributed to God by which either his lively Essence is denoted as the heart in man is judged to be the principle or beginning of Life Gen. 6.6 It greiv'd him at the Heart that is in himself or else his Will and Decree as Gen. 8.21 the Lord said in his Heart that is he decreed and appointed Chald. He said in his Word Jer. 19.5 It came not up into my Heart so the Hebrew that is I did neither Will nor Command it For the Scripture makes the Heart the seat of the soul whose property it is to think will and discern More especially it signifies the good pleasure and approbation of God 1 Sam. 13.14 The Lord sought him a man after his own Heart that is his favour or good will So Act. 1â—â— 22 c. Jer. 32 4â—â— I will plant them in this Land assuredly with my whole Heart and with my whole Soul that is with greatest benevolence regard and good Will Bowels are attributed to Cod by which his Mercy and most ardent love is expressed Esa. 63.15 Where is thy zeal and thy strength the sounding of thy Bowels and of thy Mercies towards me Jer. 31.20 My Bowels are troubled for him that is for Ephraim Luke 1.78 Through the Bowels of the Mercy of our God whereby the day-spring from on high hath visited us Hence comes the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia commoveri to be moved with Compassion which is frequently said of Christ as Matth. 9.36 and 14.14 and 15.32 Mark 1.41 and 6.34 c. See Gen 43.29 1 King 3.26 Psal. 51.3 See Esa. 63.7 c where the Hebrew word that signifies Bowels and Compassionate love is ascribed to God Illyricus upon the place says that this Metaphor is deduced from the love of Mothers to their Children which they bear in their Wombs the same Hebrew word signifying Bowels and Womb because the seat of affection is in the Bowels and so Metonymically the thing containing is put for the thing contained or the Cause or Instrument for the Effect agreeable to Esa. 46.3 Which are born by me from the belly which are carryed from the Womb which the Chaldee expresses You who are beloved by me beyond all people and dear beyond all Kingdoms Others by the term womb would properly understand the time of Conception and Nativity so denoting Gods Constant care and preservation even from the very birth A Bosome is in three places attributed to God Psal. 74.11 VVhy withdrawest thou thy hand even thy right hand Pluck it out of thy Bosom that is suffer thy right hand to be no longer idle but employ it as if it were drawn from thy Bosome in finishing thy glorious work against thine and our Enemies See Prov. 19.24 and 26.15 Rabbi Kimchi by the Bosome of God understands a Sanctuary which is as it were a certain hiding place for God as a mans Bosom Esa. 40.11 He shall feed his flock like a Shepherd he shall gather the Lambs with his Arm and Carry them in his Bosom and shall gently lead those that are with young This is spoken of the Messias who is here compared to a Shepherd and his tender care of the Sheep and Lambs Metaphorically sets forth his extraordinary Philanthropy or Love Mildness and Compassion to miserable sinners who are broken under the sense of Gods Wrath and weak in Faith Shepherds are wont to bear their little and weak Lambs gently in their bosom as they carry the great Sheep upon their backs or shoulders c. So does Christ in a spiritual sence c. John 1.18 The only begotten Son which is in the Bosom of the Father This phrase metaphorically sets forth the
to be understood is proposed by way of Interrogation If the Grape gatherers came to thee would they not leave some gleanings As if he had said they would But thine Enemies sent by me will carry away all that 's yours even to the very gleanings See Jer. 6.9 In that symbolical Vision the Vineyard denotes the Judgement of God against the Churches enemies Rev. 14.18.19 The reason of this Metaphor is because in a Vintage or Wine Harvest the Vineyard together with its fruit is stripped of all and left as it were desolate Hence it is that little gleanings small clusters remaining on the Vine after the Vintage is over because hid behind the leave denote a small remnant of people after war or other publique calamity Esa. 17.6 So the Verb racemare to glean viz. to gather the little clusters left after the Vintage Lev. 19.10 Deut. 24.21 denotes the destruction of such as survived the former calamity c. Jer. 6.9 c Judg. 20.45 A Wine-Press where the Grapes are bruised and the juice squeezed out denotes divine vengeance Esa. 63.3 Lam. 1.5 Rev. 14.19 So Joel 3.13 Come get you down for the press is full the fats overflow c. This is a Divine call to the Angels or strong ones of God to proceed to the execution of his vengeance against his impious Enemies Of whom he subjoyns for their wickedness is great Metaphors from Corn c. A Field the place of the production of Corn or grain denotes in a Parable the People of God or the Church of Christ Matth. 13.8 23 24 31 38. Luke 8.8 15. c. To which refers the similitude of the Apostle Heb. 6.7.8 whose Apodosis reddition or answering part of the comparison is not expresly set down yet it is tacitly hinted at by the terms rejection cursing and burning v. 8. that is that unbelievers and wicked men who like a Field untilled bring forth Thorns and Bryers and act nothing but evil shall be reprobated of God cursed and consumed in Everlasting fire Whereas on the contrary Believers and godly men shall receive the blessing of God because like a fertile field of which he speaks ver 7. The Apostle Paul by a Metaphor calls the Church the Husbandry or Tillage of God 1 Cor. 3.9 Or rather a Field which is spiritually tilled by the Apostles and other Ministers of the word as ver 6 7 8. is intimated Plowing is a preparation of the Field for Sowing by which calamity and affliction is sometimes noted Psal. 129.3 See the express similitude Esa. 28.24.26 The reason is taken from the cutting or as it were wounding of the Field by the Plow-share Sometimes the Life and Actions of men whether good or evil Good as Jer. 4.3 Break up your fallow ground and sow not among Thorns Hos. 10.12 Sow to your selves in Righteousness reap in mercy Break up your fallow ground c where by the term plowing true Repentance and the culture or dressing of piety is understood The Reason is taken from the end and effect of plowing which is to pluck up and destroy Thorns Bryers and the Roots of bad Herbs and rightly to dispose the Field to bear good fruit Examples are to be read Job 4.8 Hos. 10.13 Prov. 21.4 Judg. 14.18 To plow with ones heifer is to use anothers help where the reason of the continued Metaphor is very congruous The speech is of the Marriage of Sampson whose Bride was fitly compared to an Heifer as being now under the same yoke with her husband from whence the name Conjugium or Yoke-fellow comes Hence Horace lib. 2. Carm. Od. 5. compares a proud and lascivious Maid to an untamed Heifer c. To Plow is properly to turn the divided Earth so as that the inner or under part may be heav'd up to the superficies or top and metaphorically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes a search or through inquisition into secret or inward things The sence therefore of Samsons phrase is that it would be impossible for them to have found out the meaning of his riddle unless they had drawn out by some subtlety the original and sence of it from his spouse Luke 9 62. No man having put his hand to the Plow and looking back is fit for the Kingdom of God As if he had said according to Erasmus his paraphrase This is the most arduous and chief business viz. of my discipling and Gospel Preaching that he which once enters into a profession is concerned by continual care and study to proceed to more perfection and not to suffer his heart or mind to decline or draw back to the sordid cares or desires of things past This Metaphor is taken from husbandmen who are obliged to a continual and uninterrupted care and study in tilling and plowing their Fields which agrees well with 1 Cor. 3.9 as before Corn and Wheat metaphorically denote whatsoever is good and profitable Psal. 72.16 There shall be an handful of Corn in the Earth upon the top of the Mountains the fruit thereof shall shake like Lebanon c. The sence or meaning is that in the time of the Messiah of whom the whole Psalm treats all things will be happily and divinely blest which by the increase or multiplication of little Corn in unfruitful Fields such as by Mountains tops increasing with great plenty is expressed See Jer 23.28 What is the chaff to the Wheat saith the Lord that is wherein do the false Prophets and their Doctrine agree with the Prophets and the Word of the Lord The Chald. expounds it of the Righteous or Believers Behold as chaff differs from Wheat so the Righteous differ from the wicked saith the Lord. With which exposition Matth. 3.12 and 13.29 30. agree By Wheat the Righteous and Believers are understood to whom in the first place chaff in the latter Tares that is impious unbelieving and condemned persons are opposed In the former Metaphor Manna rained from heavenly is called the Corn of Heaven Psal. 78.24 Because it was like Corn or Wheat and was equally useful in point of nourishment Harvest is the seasonable time of gathering in Corn or any other fruit from which some Metaphors are reduced and that in a twofold manner 1. Men are proposed as the efficient cause or Harvest men Or 2. As the object that is handfuls or fruits measured In the first sence Harvest answering the expectation or hope of the husbandman denotes the reward of piety or the punishment of the ungodly For as every one sows so he shall reap Gal. 6.8 As the Apostle speaks in general terms And more specially subjoyns the harvest and reward of good and bad works ver 8 9. The Harvest is taken for the reward of piety Psal. 126.5 6. where the state of the Godly Sowing in this World and the enjoyment of glory in the heavenly life by Harvest or Reaping is by a metaphorical phrase expressed See Hos. 10.12 2 Cor. 9.6 c.
drink for they are worthy God always proportions the Punishment to the Nature and Quality of the Offence VI. The Lord narrowly observes those Men that fight against him with a high hand who wound his Name and abuse his People and surely they must not think to escape amongst others tho the Evil may be forgotten by the Sinner being formerly done yet God remembers it Thus saith the Lord Go and smite Amalek I remember what Amalek did and utterly destroy all they have These things hast thou done and I kept silent thou thoughtest I had been altogether such an one as thy self But I will reprove thee and set them in Order before thine Eyes Consider this ye that forget God lest I tear you in pieces and there be none to deliver VII The Lord that keeps Israel neither sleepeth nor slumbreth his Eyes are always open he seeth the Sinner at all times No dark nor secret Place can hide from him he beholds the Wicked when they work Day and Night are alike to him He that keepeth Israel sleepeth not which is matter of Comfort to them So he that destroys their Enemies sleeps not which is Ground of Terror to them VIII The Lord tho his Wrath be dreadful as a Lion's yet he is not so ready to fall upon his Creatures presently He breaks not in upon them until he is greatly provoked and there is no Remedy but then he falls terrible upon them indeed like as an hungry and incensed Lion IX The Lord hates those that look asquint upon him we mean those Professors that have by and sinister Ends of their own that have not a right and pure Eye to his Glory in what they do The Lord loves Uprightness in all our Ways and Carriages to him X. God is full of Clemency and Bowels to all that submit to him When he sees a poor Creature to humble himself and fall down at his Feet and petition for Mercy O how ready is he to forgive and pass by all former Treasons and Rebellions against him Seest thou how Ahab humbleth himself I will not saith the Lord because he hath humbled himself bring the Evil in his Days Yet this Ahab was an abominable Wretch in God's sight a Monster of Wickedness therefore 't is said There was none like Ahab who sold himself to work Wickedness in the sight of the Lord whom Jezebel his Wife stirred up Ephraim provoked God to Anger but he bemoans himself and repents with Tears and smites upon his Thigh with Shame and Confusion of Face and what saith God now to Ephraim I will surely have Mercy upon him my Bowels are troubled for him I will surely have Mercy upon him saith the Lord. I will not execute the Fierceness of mine Anger I will not return to destroy Ephraim for I am God and not Man my Heart is turned in me my Repentings are kindled together Tho God is as terrible as a Lion yet it is only to the Impenitent and those that stand out against him XI God is a great Enemy to Flatterers and Tyrants which sooner or later will be the Subjects of his Wrath and Fury whom he will tear in pieces and devour Simile THe Lion is a proud and lofty Creature a tyrannical and cruel Beast a great Destroyer of Sheep Lambs and other poor innocent and harmless Creatures besides he hath many other evil Qualities Hence the Devil and wicked Men are compared to a Lion to which Similes we refer you Disparity IN divers respects God cannot by any means be compared to a Lion He is not proud cruel nor will he cast off or destroy an upright and innocent Person whatever the Provocation be but He is in the highest degree of Eminency quite contrary to all these evil Qualities as is shewed elsewhere Corollaries 1. IS God compared to a Lion in those respects you have heard then let Sinners tremble for they are like to be the only Prey of this dreadful and terrible God Art thou able to encounter him or to stand before him I will be unto Ephraim as a Lion and as a young Lion to the House of Judah I even I will tear and go away and none shall rescue him Doth not this Lion begin to roar Will a Lion roar in the Forrest when he hath no Prey Shall the Trumpet be blown in the City and the People not afraid Sure God is arising up to the Prey and He will shake terribly the Earth What will ye do can you stand before his Indignation 2. Is God compared to a Lion let Sinners take heed lest they awake and rouze him up 3. See from hence what the Nature of Sin is 'T is only that which causes God to break forth against Man as an hungry Lion 'T is Sin that provokes him to Anger and fills him with Wrath and Indignation God greatly delights in Mercy and to execute Judgment is called his strange Work 4. There is no way for the guilty or rebellious Soul to take but to fall down before the dreadful God to prostrate it self at the feet of the Lion of the Tribe of Judah He will have Mercy on thee if thou dost submit thy self unto him God as a Leopard Hosea 13.7 And as a Leopard will I observe them Simile I. THe Leopard is the same Beast called the Panther he is a great Enemy to Man and so fierce that immediatly he flies into the Face of him and pulls out his very Eyes II. The Leopard is a very swift Beast Their Horses are swifter than Leopards III. The Leopard in watching his Prey is very subtil he observes fit Times and Seasons when to come upon them Pliny shews us how they hide their Heads and what great Policy they use in seizing their Prey IV. Naturalists observe that when a Leopard comes upon his Prey he leaps upon it suddenly V. It is observed of the Leopard that he will sleep long even three days together but after he awakes he is more fierce Parallel I. WIcked Men flie in the Face of God they are said to fight against him and to resist him and now saith God I 'le be like a Leopard I will as it were fly in your Faces I will come furiously upon you in the way of my Judgments I will not only as a Lion tear the Caul of your Hearts but as a Leopard I will pull out your Eyes and ye shall wander in Darkness II. God says he will be a swift Witness against the Wicked Swiftly will I saith God speaking to the Enemies of his People return your Recompence upon your own Heads III. In this Scripture chiefly God compares himself to a Leopard in respect of watching the Ungodly As a Leopard will I observe them This sets out the fearful Wrath of God against wicked Men. God sets his infinite Wisdom on work to find out fit Times and Opportunities to let out his Wrath and Fury upon them I
Second Person in the Glorious Trinity Christ a Mediator 1 Tim. 2.5 For there is one God and one Mediator between God and Men the Man Christ Jesus Heb. 12.14 To Jesus the Mediator of the new Covenant THe Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought by Erasmus to be peculiar to the Scripture as being not elsewhere used and doubts whether it should be rendred Mediator Reconciler or Intercessor The Term as applied to Christ is borrowed from Persons whose Office it is to reconcile such Parties as are at variance being as it were in the middle betwixt both solliciting the Cause of each to the other till they bring them to Concord or Agreement 'T is thus defined by Illyricus Mediator is dicitur qui inter duos parum inter se congruentes aut etiam sibi invicem Hostes medius est utriusque nomine cum altero agit promovens conciliationem c. Quique tamdiu apud utramque partem alterius nomine laborat donec eas in consensum pactionem deducat The Term is applied to Moses typically Deut 5.4 5. with Gal. 3.19 but really and antitypically to Jesus Christ Heb. 12.24 Col. 1.20 Rom. 5.10 11. 1 John 2.1 A Mediator I. A Mediator implies a Difference between two Parties II. A Mediator properly signifies a Midler or middle Man a Reconciler III. A Mediator oftentimes is appointed to make up Differences that arise between two Parties upon Breach of Covenant IV. A Mediator must be a Person willing to undertake the great Work and Transaction of making Peace V. A Mediator ought to be an indifferent or impartial Person free from all Exceptions VI. A Mediator ought to be a Well-wisher to Peace a Person that loves it and longs after it nothing being more acceptable to him than to be a Peace-maker VII A Mediator must have the great Transaction of making Peace committed to him or be invested with full Power and Authority to do it VIII A Mediator ought to be a condescending Person not to have his own Will to be done in any respect further than the Nature of the Cause will require it IX A Mediator is not chosen unless there appear great need of it and that the Business cannot be accomplished otherwise X. A Mediator must be fitly qualified for this Work a Person very wise and for Justice and yet greatly inclined to Mercy that so he may every way answer the Requirement of each Party so far as is necessary XI A Mediator must be faithful seeking the Interest Right Honour and Weal of both Parties XII A Mediator many times meets with great Trouble and Difficulty in undertaking the composing of some Differences XIII A Mediator ought to be endued with much Patience Meekness and Long-suffering not only bearing Frowns from one Party or the other but also in his long waiting upon either of them to yield to Terms of Peace offered to them XIV A Mediator must be undaunted and couragious unwearied not tired out nor let the Work fall XV. A Mediator should be mollifying that is of so pacifying a Temper as to labour for such Mediums that the Streams of strict Justice may run in a way of Mercy especially considering the Weakness and Impotency of one Party for Peace sake XVI A Mediator hath usually a set Time prefixed finally to finish and accomplish his Work XVII A Mediator makes use of strong and powerful Arguments to bring the adverse Party to Terms of Peace and Friendship XVIII A Mediator whose Mediation is rejected after long Patience leaves the offending Person open to the Severity of the Law XIX A Mediator is made sole Judg in those great Matters he is chosen about and is to make righteous Decision between Party and Party and to give the definitive Sentence at last XX. A Mediator after he hath done and finished his Work of Mediation gives up his Trust and ceaseth to be a Mediator any more in that Affair XXI A Mediator leaves no Liberty of Appeal after he hath past the definitive Sentence Parallel I. SIn made a great Breach between God and Man God is angry with the Wicked every day Hence by Nature Mankind are said to be the Children of Wrath. The carnal Mind is Enmity against God II. Jesus Christ is a Mediator between God and Man He is not only God but Man not only Man but God a blessed Reconciler of Man to God and of God to Man III. The Difference originally that is between God and Man did arise from Man's breaking God's Covenant God and Man were in Peace and Concord whilst Man stood in the State of Innocency but when he fell Christ came to make up that Breach IV. Jesus Christ was willing to undertake the Work of Mediator to make Peace between God the offended Creator and Man the offending Creature Lo I come to do thy Will O God V. Jesus Christ is a Person free from all Exceptions whatsoever God approved of him and Man hath no cause to except against him but contrariwise to be abundantly thankful to God for chusing him to this Work and Office because none else could be found in Heaven or Earth None able to open the Book and loose the Seals thereof but He. VI. Jesus Christ is called the Prince of Peace never did any give such clear full and undeniable Proofs and Demonstrations of his being a Well-wisher to and Lover of Peace witness all he did and endured or past through from first to last that he might accomplish this Work of making Peace VII God hath given Christ full Power and Commission to accommplish this Work of Mediatorship He is annointed and ordained to be a Prince and Saviour All Power is given to me in Heaven and in Earth Him hath God the Father sealed VIII Christ shewed himself to be of a marvellous condescending Spirit Who being in the Form of God thought it no Robbery to be equal with God but made himself of no reputation c. He for our sakes became poor that we through his Poverty might be made rich I came down from Heaven not to do mine own Will but the Will of him that sent me Not my Will but thy Will be done IX There was great need of or it was very necessary that there should be a Mediator betwixt God and Man First On God's part Secondly On the Creatures part First On God's part it was necessary in respect of his own Glory 1. In respect of the Glory of his Wisdom This of bringing forth and ordaining a Mediator was the marvellous Contrivance and the highest Manifestation of Divine Wisdom for hereby a way is found to reconcile Justice and Mercy and make them meet together in sweet Harmony that the Punishment of Sin might be borne and yet the Sinner pardoned freely in a way of Mercy Hence as the Apostle sheweth the manifold Wisdom of God is made known by the Church according to the
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
these alone but for all them that shall believe on me through their Word Whosoever comes none is refused that hath an Appeal to make to the great God who is Judg of all the World c. II. But Christ this great Advocate of Souls who appertaineth to the high Court of Heaven is of long standing and great Experience possessed the Place of an Advocate from the Fall nothing can surpass his Cognizance he stood before the Antient of days in the days of Noah Daniel Job c. III. But Jesus Christ knowing all things relating to the Judgment-day gives assurance to his Saints before Trial it shall go well with them He that seeth the Son and believeth in him hath the Cause hath eternal Life and shall never come into Condemnation IV. But Christ this high and holy this great and good this wise and just this true and righteous Advocate carries every Cause he undertakes He will not undertake any Cause to plead effectually but the Believer's He will not speak a word for the Sons of Belial that will not submit to his Laws I pray not for the World but for those thou hast given me For those that willingly submit to his Laws he is successful to a Wonder whatever he desires is done for them his Prayers being always heard V. But the Lord Jesus the Churches Advocate makes sure Work when He carrieth a Cause it 's done in the highest Court it self from whence there is no Appeal Every Cause that Christ carrieth is like the Laws of the Medes and Persians unalterable and like the Covenant ordered in all things and sure it is as the good Part Mary chose that shall never be taken from her neither Men nor Devils shall be able by Fraud nor Force to take it away from them 'T is God that justifieth who is he that condemneth 'T is Christ that died yea rather that is risen again who also maketh Intercession for us VI. Christ hath no Match or Equal but he very much transcends all his Opposites Beelzebub hath had a great Name but he is nothing to Jesus Christ makes him flie before him and fall like Lightning He hath an awful Majesty in his words that if he doth but say Get thee behind me Satan The Lord rebuke thee Satan shrinks off shamefully He dares not cannot stand before this powerful Advocate Application I. BEhold the marvellous Goodness of God that he should in meer Mercy to us appoint such an able Advocate to whom the very Angels themselves are inferior in point of Wisdom Power Office and Honour Those Sons of the Morning shout for Joy at his Appearance as an Advocate and pry into the Mystery of his honourable Work II. There is great Encouragement to come to this Advocate God invites Men to come to Christ for advice and to take his Counsel This is my beloved Son hear Him He is not concealed in some secret Chamber where he cannot be found but stands at the opening of the Gates at the Place of the chiefest Concourse God hath given him to be a Light to the Gentiles and his Salvation to the ends of the Earth Whoever believingly and in truth desires to have him for their Advocate my have access unto him and have their Cause undertaken pleaded and effectually managed by him who is the Judge's own Son The Motives to this Duty are many 1. When poor Sinners come to this holy Advocate they are kindly embraced 2. They have their Work readily undertaken they are not tired out with Delays 3. They have it very carefully managed the Cause is not lost nor suffered to fall to the Ground for want of prudent and careful Management c. 4. It is a great Case that cannot safely be trust in any other hand it is about a Title to an Inheritance wherein if a Man miscarry he is utterly undone yea utterly undone to Eternity 5. Their Cause is admitted of and undertaken without Fees or any kind of Charges He will do all freely without Money 6. There is much Peace Satisfaction and Security in it A Man that hath committed his Cause to this Advocate may sleep in Peace go about his Business in Comfort neither need he in the least doubt or fear of what will follow for there was never any one that trusted in him confounded or put to shame There was never a Cause left by any Man to the wise Counsel and Management of this most powerful and holy Advocate but it carried the Day He is not only able to save but able to save to the utmost not only some but all those that come unto God by him seeing he ever liveth to make Intercession for them III. Who then would refuse coming to Jesus Christ or neglect to make use of this Advocate IV. It also shews us the Cause why Men perish and miss of God's Favour and lose eternal Life It is not for want of free Tenders of Grace or because there is no Advocate to plead for them but it is because they will not open at his Knock nor take his Counsel c. They will not come unto him that they might have Life Lastly Let all Saints who through Satan's Temptations have been overcome and have sinned and wounded their Consciences remember that there is an Advocate for them with the Father Jesus Christ the Righteous Christ an Apostle Heb. 3.1 Consider the Apostle and High-Priest of your Profession Christ Jesus AN Apostle signifies in the Greek one sent and it hath something peculiar to it to distinguish the Office from other Offices appertaining to the Gospel and the Church for tho John Baptist was one sent with many others yet were they not called Apostles but dignified by some other Names Titles or Epithets as Fore-runner Disciple and Servant of the Church c. Now inasmuch as one Rank and Order of Men have this Title given them and by it are distinguished from others concerned in Divine Service we may suppose it to signify their Commission and Qualification for their designed Work which Commission Qualification and designed Work seems to be comprehensive of these three things viz. 1. Immediatly sent 2. Marvellously inspired 3. The Master-Builders of the Gospel-Foundation for the Christian Religion That all these are declared and set forth concerning Jesus Christ is evident Therefore in that Christ is here called an Apostle it must or may signify that He was sent after a higher and more extraordinary manner than common Messengers An Apostle I. AN Apostle was immediatly sent by Christ. II. The Apostles In pursuit of their Commission went up and down preaching the Gospel c. III The Apostles had Christ always with them in their Work in an extraordinary manner IV. An Apostle was to bear witness to the Truth and to Christ's Name V. The Apostles were to open Mysteries that had been kept hid VI. The Apostles were endued with Divine Power to do Wonders and mighty Works
tasted that the Lord is gracious Therefore O taste and see how good the Lord is Experience worketh Hope This was that which Christ meant when he said Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you When you taste relish and experience the hidden Virtue that is in Christ the use of his Name the sight of his Person the hearing of him preached will do you no good XIII Christ is a free Portion a common Right to the Poor as well as the Rich he that will endeavour to get him that will labour for the Meat that perisheth not may have him He feeds the hungry with good Things None are forbidden to take of this Bread those that will not look out for it will certainly lose their Souls at last The Sloathful shall beg in Harvest and have nothing his Desires slayeth him We are to seek to ask to knock to strive to labour for the Meat that perisheth not Joh. 6.27 or perish for the want of it XIV Jesus Christ is absolutely necessary to Mens Happiness there is no Joy no Peace no Tranquility of Mind no Content or Satisfaction no Freedom from the fretting Humour of a distempered Mind from the hungry craving of a gall'd Conscience without him If Relations speak what is it if he cloath himself with Silver if he adorn himself with Jewels if his Rooms be hung with rich Tapestry if he stretcheth himself on a Bed of Ivory all is as nothing it will not stop the Mouth of Hunger nor minister one nights solid Content or Satisfaction the heighth of all his Happiness lyeth but in the Folly of Advancement that vanisheth upon the first opening of his Eyes and seeing himself lost and thâ—â— saddest case without Christ in the World He dreams he hath spiritual Food but when he awakes his Soul is hunger-starved and sinks within him he thinks he is full and needs nothing but is naked poor and miserable and wants all things And there can be none but miserable Comforters round about him that can say little more than there is no Help for him in his God because he hath neglected this spiritual Bread For he that hath not the Son hath not Life but the Wrath of God abideth upon him Joh. 3.36 XV. A true and real sence of the want of Christ will occasion violent Motions as it did when the Poor pressed into the Gospel The violent took it by Force The Blind-man cryed when forbidden the Woman came for Crumbs upon the sharp point of great Repulses and would have no Denial XVI Jesus Christ as he is the Bread of God the Bread of Heaven the Bread of Souls is comprehensive of the greatest Blessings when promised or injoyed he is the Light of our Eyes the Joy of our Hearts the Life of our Souls his approach to us far exceeds the Joy of Harvest to an Husbandman But the greatest of Judgments when denied there follows a lean miserable starved decayed sinking dying destroyed and damned Soul for ever and ever My Servants shall eat but you shall be hungry I will break the Staffe of Bread c. Metaphor I. BRead is an earthly Substance II. Bread is a dead Substance III. Bread properly is for the Body IV. Bread properly so called will perish as the Manna in the Wilderness V. Bread properly so called is literally eaten as the Fathers did eat Manna VI. Literal or corporeal Bread is given by the hands of Men as Parents give to their Children when they ask it Disparity I. BUt Christ is the Bread that came down from Heaven the second Man was the Lord from Heaven II. But Jesus Christ is living Bread was dead for a while but is alive and lives for evermore He ever lives to make Intercession dies no more c. III. But Jesus Christ is bread Meat Refreshing Life for the Soul Whosoever hath Christ shall have him for ever shall never die IV. But Christ is durable the same yesterday and to day and for ever Whom God would not suffer to see Corruption V. But Jesus Christ is eaten spiritually not as the Papists do imagine not to his Hurt or Punishment but to his Honour and Delight not as the Fathers eat Manna in the Wilderness VI. Christ is given by the hand of God and by the Ministration of the Spirit He shall take of mine and shew unto you Inferences IF this Doctrine be true as certainly it is which hath been discovered then it affords us matter of Instruction 1. It teacheth us God's great Goodness in providing such Bread for us that is so good in it self so necessary unto us that we die and perish without it II. It shews Jesus Christ's great Goodness in vouchsafing to become Bread and Food for us what manner of Love is this that the Son should undertake to feed and save 〈◊〉 c. 3. It shews the indispensible Necessity of Mens coming to Him their receiving and being Partakers of him All Soul-Bread is in him all Life yea all spiritual Life is in him Those that refuse him chuse Death The eternal Life that God gives is in his Son 4. It shews the Blessedness of those that are made Partakers of him Whosoever hath the Son hath the Father also And he that hath the Son hath Life and shall never come into Condemnation 5. It teacheth Good and Bad to pray The Good that God would evermore give them this Bread every day give them Bread Give us this day our daily Bread The Bad that God in Mercy would not let them die before they are made Partakers of Christ the true Bread the Bread of God the Bread of Life that whosoever dieth without dieth never to live again he dies the second Death O cry to God to the Lord of Life that whatsoever you want of this Life you may not eternally perish without Jesus Christ. Christ the Sun of Righteousness Mal. 4.2 But unto you that fear my Name shall the Sun of Righteousness arise with Healing in his Wings c. Psal. 84.11 The Lord God is a Sun and a Shield Which as Mr. Ainsworth noteth may refer to Christ Mal. 4.2 Observ. JESUS CHRIST is and may fitly be compared unto the Sun to the Sun in the Firmament the great Light of Heaven Metaphor I. THere is but one Sun to give Light to the Universe and from its Singularity it may take its Name Sol quia solus There are many Stars but one Sun II. The Sun is not only Light but a Fountain of Light the Eye and Soul of the World III. The Sun is a pure bright and spotless Creature the Beauty and Ornament of Heaven His Brightness is such that a Man cannot look upon it but it daâ—â—les and blinds his Eyes unless looking downwards and beholding it in Water which tho thick and gross yet is a proper Medium The Sun tho he looks as it
still begetting a sharper Appetite for more IV. All the Believers in the World may partake plentifully of the Fruit of the Spiritual Vine the Lord Jesus every day yea every moment there 's enough for Millions and to be taken freely yet the Store is never the less How many have been nourished thereby since the beginning yet 't is as full as ever and so will ever be V. This Fruit is good for the Soul it comforts and revives the Inward Man VI. Christ the Spiritual Vine is of excellent Strength and Ability to support his spiritual Branches the Saints and needs no help from any another Corollaries I. FRom this Metaphor we may learn what an infinite Blessing and unspeakable Mercy the Lord Jesus Christ is to his Church and all true Believers how helpless Saints are of themselves for the Branches cannot stand without his Divine Support nor bear Fruit unless this blessed Root communicates Sap and Nourishment to them II. It shews what a sweet and blessed Union there is between Christ and Believers such a Relation as is betwixt the Root and Branches 't is a Mystical yet the nearest and most real Union III. It shews That our whole Dependence ought to be on Christ for he only can uphold us as the Root does the Branches Without him we can do nothing we can neither grow bear Fruit nor stand firm in a boysterous and tempestuous Season nor suffer for his Name but with his help we can do all IV. It shews That Christ is very sensible of all the Wrongs Injuries and Outrages that are done to his Saints They that lay hold on and offer Violence to the Branches come very near the Tree such touch the Apple of his Eye And let Believers be sweetly comforted from hence That under all their Decays and want of more Grace there is abundance of more Sap and Spiritual Nourishment in the Root and Body of this Blessed Vine which according to the nature of the Metaphor shall in due time be communicated to all the Branches that are truly grafted in him which shall revive them and make them flourish both with Leaves and Fruit to the Glory of God and their own Eternal Happiness This Humble Plant calls for our Imitation This Noble Plant deserves our Adoration It s early Fruit provides us early Food Its Plenty stores us with what 's rich and good Its pleasing Sweetness gratifies our Taste Its Profit fills us without fear of Waste Its Shadow shelters from Extreams of Heat Circling the Church His choicest Cabinet A Tender Plant How can we then abuse him An Eye-Salve healing all the Blind that use him Christ the Lilly of the Vallies Cant. 2.1 I am the Rose of Sharon and the Lilly of the Vallies MOst Expositors agree that these fore-going Words are the Words of our blessed Lord and Saviour Jesus Christ I am the Rose of Sharon and the Lilly of the Vallies Wherein he expresseth his own Excellencies to draw allure and enamour the Souls of those that love and long after him how fitly he may be compared to a Rose we have shewed in this Book in some other Place to which we refer you And as there is great and lovely Beauty and Amiableness set forth by a Rose so here I shall by his Assistance endeavour to set forth his Delicious Qualifications by a Lilly the Lilly of the Vallies Metaphor I. A Lilly is a sweet and a fragrant Flower yea of such a strong and odoriferous Scent that a Mans Senses Naturalists say will be easily over-turn'd with the sweet Savour thereof II. A Lilly is white and very beautiful within it are seven Grains or Seeds of the colour of Gold so amiable that our Saviour saith Solomon in all his Glory was not adorn'd like one of these for Whiteness it exceeds all Flowers III. It is observed that the Lilly is exceeding fruitful Vna Radice quinquagenos saepe emittente bubbos one Root puts forth fifty Bubbs or Colours IV. Pliny saith The Lilly is the tallest of Flowers yet hangs down its Head V. The Lilly is a Flower that hath many medicinal Virtues the distilled Water of a Lilly is good to restore a lost Voice it helps Faintness good for the Liver helps the Dropsie and the Oil of it is good for divers Maladies Inquit Galen Parallel I. THe Lord Jesus Christ may very fitly be compared to the Lilly whose Savour and spiritual Sweetness very much excels and transcends the Sweetest of any Odours that can be mentioned the Hony and the Hony-Comb are sweet to the smell and sweeter to the taste O then how sweet is the precious Savour of our blessed Saviour See Rose of Sharon II. Whiteness denotes Holiness 't is said of the Bride the Lamb's Wife to her was granted that she should be cloathed in White And of those few Names in Sardis which had not defiled their Garments these saith Christ shall walk with me in white for they are worthy Purity is essential originally perfectly and absolutely inherent in Christ he is Holiness it self his Glory is infinite within and without every way glorious the Perfection of Beauty III. Jesus Christ is exceeding fruitful from this Root for so is he call'd how many Lillies or holy and heavenly Churches have there sprung yea from this Blessed Lilly many thousands of holy and sanctified Christians See the Metaphor of the Vine IV. Jesus Christ is higher than the Mighty Princes Kings and Emperours of the Earth higher than Heaven or Angels and yet humble and lowly in Heart Therefore he is compared to the Lilly of the Valley in his Exaltations as God very high but in his Humiliation he seems to hang down his Head V. The great and incomparable Virtue that is in the Lord Jesus Christ is excellently good to cure all the Diseases and Maladies of the Soul it cures Spiritual Blindness it softens an hard Heart it cures Stubbornness and Obstinacy by his blessed Infusion of Grace in a word there is no Malady too hard for this Spiritual Physician See Physician and Heart And for other Properties of the Lilly see more where the Church is compared to it For the Disparity See Rose of Sharon Application FRom hence we may seasonably learn to be humble seeing the Lilly which is said to be of a tall growth yet hangeth down its Head As Christ is humble so Holiness and Humility are the glorious Ornaments of a Christian. That Christian that hath most Holiness hath most Humility The Ear of Wheat which is well kern'd and fullest hangs down its Head most Christ under the Similitude of an Apple-Tree Cant. 2.3 As the Apple-Tree amongst the Trees of the Wood so is my beloved amongst the Sons I sate down under his Shadow with great Delight and his Fruit was sweet unto my Taste AS Christ sets forth the Praise of his Church in the second Verse She excelling all the Daughters as the Lilly did Thorns so the Church sets
intend to be Partakers of any good in Heaven or Earth in a way of Right in a way of Love and Mercy must get an Interest in Christ and abide in continual Obedience to the Gospel IV. In vain are all the Endeavours of wicked Men in keeping him from the Possession of his Right He will soon dash them in pieces and tread them under his Feet who oppose his coming to the Throne and the taking full Possession of his Inheritance V. Let us have our Eyes continually up unto him and pray that he would make haste to lay claim to his Right and take unto him his great Power and reign Let us cry Thy Kingdom come thy Will be done in Earth as it is in Heaven c. Christ the only Foundation Isa. 28.16 Behold I lay in Zion for a Foundation a Stone a tryed Stone a precious Corner-Stone a sure Foundation c. 1 Cor. 3.11 For other Foundation can no Man lay than that which is laid which is Jesus Christ. THis Term Foundation is Relative it relates to a House the Metaphor is taken from Architects The Church of God is compared to a House or Building and Jesus Christ to the Foundation thereof the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put or place metaphorically denotes the chief head or principal thing without which what depends upon it cannot subsist no more than a Structure without a Foundation Metaphora a Fundamentis aedificiorum sumpta quae firma immota esse opportet Victorin Shigel in Nov. Test. METAPHOR I. A Foundation of a House or Building is the Contrivance of a wise and skilful Architect or chief Master-Builder II. A Foundation as to the Form Manner and Dimension of it is agreed upon and laid out by the chief Master-Builder III. A Foundation is the first part of a Building 't is laid before the Superstructure can be raised 't is the bottom of the whole Fabrick IV. A Foundation of a stately Structure is laid deep and much of it is out of sight and hard to find the Bottom of it V. A Foundation of a House must be laid of suitable Matter or that which is sure and safe to build a Superstructure upon hence the Foundation is usually laid with Stone if a stately House because durable VI. A Foundation of a stately Structure or Building is laid with tried Stones such Stones that the Builder knoweth the Nature and Temper of and not only so but to be sure he oft-times proves them himself with the Hammer and sets his Servants to prove and try them likewise VII A Foundation is a necessary part of a Building there can be no House built without a Foundation And it is very dangerous to build upon a false and rotten Foundation witness the overthrow of the House built upon the Sand. VIII When the Foundation-stone or Bottom of the Building is laid there are many Stones added and joyned to it and all the whole Structure is united and fitted to the Foundation IX The Foundation is the strongest part of the House it is that which bears up and supports the whole Fabrick X. There is Proportion between the Foundation and Superstructure you may judg of the House for Matter and Form by the Foundation thereof XI As the Foundation beareth the weight of the whole Fabrick and Structure so also the whole Furniture and all which doth adorn it is born by it Parallel I. THe Lord Jesus the Spiritual Foundation is the glorious Contrivance of the eternal God who is the wise and chief Master-Builder of Heaven and Earth II. The Father having chosen Christ God-man for this glorious Design laid him for a Foundation in his eternal Decree and brought him forth and manifested him to the World for all Men that would be saved to build upon Behold I lay in Zion for a Foundation a Stone c. II. Jesus Christ is first proposed to Sinners by the Father as the Pillar or Foundation of Grace and Salvation If he had not been found out as a Foundation for the Saints and Church of God to be built upon how could the House of God have been raised hence Christ was by Decree and Promise very early laid The Seed of the Woman shall break the Serpents Head The Lord Jesus Christ is laid as the Bottom of our Justification the Bottom of our Pardon Peace and Salvation IV. Christ the Spiritual Foundation was laid in the deep and hidden Counsels of the glorious Trinity Who is able to find out the Bottoms and see the depths of that eternal Purpose and Decree of God being so mysteriously laid for a Foundation V. The Lord Jesus Christ is suitable and fit for a Foundation he is called a Rock to build upon a Rock is safe and he is called a Stone I lay in Zion for a Foundation a Stone The Father saw that the Lord Jesus would be every way fit and meet to erect that glorious Building and heavenly Structure of the Church and our everlasting Salvation upon VI. Christ is a tried Stone therefore called a sure Foundation God the Father will adventure to build his Church upon Christ and venture him with his Covenant as Mediator and Surety of it and all with him he is a chosen and select Stone pick'd out from amongst Men and Angels and noâ—â— only so but also a tryed Stone he hath been in the Furnace of his Father's Wrath and under God's Hammer and under great Temptation from Men and Satan he was tryed to the utmost and found by the Saints in all Ages a safe and sure Foundation he never fail'd any that built their Hope and Salvation upon him VII Christ the Foundation must be laid or down will the Building go Salvation is to be had no other way if Men do not build and rely only upon him their Foundation will deceive them they will fall into Hell Let their Structure seem never so famous they refusing this sure Rock build upon the Sands and their House will fall for another Foundation can no Man lay If ye believe not that I am he ye shall dye in your Sins VIII Upon Christ the Foundation are all Believers as well hewed and squared Stones laid to build up the spiritual House to whom coming as to a living Stone disallowed indeed of Men but chosen of God and precious ye also as lively Stones are built up a Spiritual House c. All the whole Superstructure being fitly framed is united and joyned to Christ the Foundation by Faith and Obedience IX The Lord Jesus Christ is the whole Strength and only Support of the Church all Saints rely and depend on him for Grace Righteousness Justification Pardon of Sin Safety Direction and eternal Life In the Lord shall one say I have Strength be strong in the Lord and in the Power of his Might without me ye can do nothing X. There is a Suitableness and Proportion
not in his Love and Affection that they are chastised and so often under this and the other exercise of Affliction and this the Spirit labours either by his Word or Ministers and other ways to convince them of 4. By shewing from the Word that the like Afflictions if not greater many of God's Children have met with before them or are now under knowing that the same Afflictions are accomplished in your Brethren that are in the World what are thy Sorrows saith the Spirit to those that holy Job and many of the Blessed Martyrs met with 5. By shewing them the Design and gracious End of God in all his Dispensations and Afflictions he doth it not simply for his own Pleasure as an Act of Soveraignty But for our Profit that we might be partakers of his Holiness This is the fruit of all the taking away of your Sins 't is for the trial of your Graces saith the Spirit When he hath tried me I shall come forth as Gold 'T is to convince the Devil and wicked Men that you are sincere and upright Ones and do not follow Christ for Loaves Doth Job saith Satan fear God for nought But put forth thine hand now and touch all that he hath and he will curse thee to thy Face God saith the Spirit hath brought this and the other Trouble upon thee to clear thy Innocency and to shew that Satan is a Liar 6. By shewing them that all their Afflictions are but short lived that they will soon be over they will last but for a Moment 7. That they will add to their Advantage here and hereafter Our light Affliction which is but for a Moment worketh for us a far more exceeding and eternal weight of Glory 'T is saith the Spirit to shew forth the excellent nature of true Grace Faith Love and Patience never shine forth in their proper Lustre and Glory until they come under exercise The trial of your Faith is much more precious than Gold that perisheth tho it be tried with Fire And it will hereby be found unto Praise Honour and Glory at the appearing of Jesus Christ. 8. 〈◊〉 â—â—irit comforteth Believers by shewing them that all their Sorrows will in a little 〈◊〉 be turned into Gladness Now ye are sorrowful but I will see you again and your Hearâ—â— shall rejoyee and your Joy no Man taketh away from you Ye shall be sorrowful but you 〈…〉 shall be turned into Joy Those that go forth weeping bearing precious Seed shall doubtless come again rejoycing bringing their Sheaves with them God will give unto them saith the Spirit that mourn in Zion Beauty for Ashes the Oil of Joy for Mourning the Garments of Praise for the Spirit of Heavinesâ—â— that they may be called Trees of Righteousness the planting of the Lord that he maâ—◠〈◊〉 glorified 9. The Spirit comforteth by shewing Believers that all their Sorrows 〈…〉 in this World the wicked have all their sweet things here and the godly have their bitter things here but as the wicked shall have nothing but bitter hereafter so the godly shall have nothing but sweet hereafter Son remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented 10. The Spirit comforteth by convincing Believers that God doth not punish them as their Sins do deserve He hath visited thee little or nothing saith Elibu so the Word will bear it The least Mercy is more than we deserve He hath not dealt with us after our Sins nor rewarded us according â—â—o our Iniquitieâ—â— VIII The holy Spirit sympathizes with every gracious Soul in their Distresses and Troubles according as God in his Word speakes to our Capacities In all their Afflictions he was afflicted his Soul was grieved for Israel And in that of the eighth Chapter to the Romans the Spirit particularly is said to sigh and groan after such a sort that cannot be uttered and hence the Apostle exhorts the Saints not to grieve the holy Spirit of God whereby they are sealed to the day of Redemption IX Likewise the holy Spirit also helps our Infirmities for we know not what to pray for as we ought But the Spirit it self maketh Intercession for us with Groans which cannot be uttered And he that searcheth the Hearts knoweth what is the mind of the Spirit because he maketh Intercession for the Saints according to the Will of God Rom. 8.26 27. Hence the word Advocate or Comforter X. The holy Spirit searches the Heart and Reins of every Soul he comes to comfort to discover the State and Condition of a Person to him David crys out Search me O God and know my Heart c. I the Lord search the Heart c. He that searches the Heart c. The Spirit searches all things c. XI So the holy Spirit is sometimes slighted and grieved through the Power of Temptation by a Believer and his sweet and heavenly Advice is not minded nor followed as it ought to be but all Comfort is rejected for a time but afterwards tho sometimes long first the Soul with Joy takes hold of it XII The Holy Spirit keeps the Heart of a Believer from utter Despondency and greatly revives and consolates him hence the Apostle saith God hath given us everlasting Consolation and good hope through Grace we are troubled on every side but not in Distress we are perplexed but not in despair I have seen his ways and will heal him also and restore Comforts to him c. XIII The holy Spirit knows there is an absolute necessity for him not only to give the Saints a Visit and immediately be gone but also to abide with them always for they cannot be without his glorious Presence one Moment It 's true sometimes they may be without his eminent comforting Presence which causes the Church to cry the Comforter that should relieve my Soul is far from me yet his supporting Presence is ever with them I will pray the Father and he shall send you another Comforter that he may abide with you for ever even the Spirit of Truth c. and he is said to dwell in us and to make his Abode with us But if the Spirit of him that raised Jesus from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you XIV The Holy Spirit is exceedingly prized and much beloved by every godly Man but more especially when they find by Experience the great Worth of him and the great Good and Profit they receive by his means XV. The Holy Spirit deals faithfully with every Man he will not speak Peace to any Person but to those to whom it doth belong nor at a time when the Soul is fallen into any Sin or under some great Temptation to sin but will at such times rather rebuke and
and follow the holy Rules and Directions thereof VI. The gospel is Called the Power of God to Salvation i. e. a mighty and glorious Instrument or means of Gods saving Power Metalepsis VII The gospel is called the Joyful sound the law was a sound of Fears and Terror a sound or voice of words that were Exceeding Dreadful The Gospel is the Antitype of the sounding the Trumpet of the great Jubilee to proclaim full Liberty and Freedom from all bondage and Tyranny of Sin Satan Hell and Wrath. VIII The gospel is called the unsearchable Riches of Christ. 1. It shews how Rich our Mediator and Husband is In him are hid all the Treasures of wisdom and knowledge it pleased the Father that in him all fulness should dwell 2. It shews the nature of his Riches both of grace and glory 3. The gospel makes all spiritualy and gloriously Rich who truly Receive it tho' never so poor before 4. All true Riches are communicated to us through the gospel such that would have this golden Ore must dig in this Mine this is the Field where the Pearl lies hid IX The gospel is called the word of Faith 1. It presents the object before the Soul 2. It opens the way to see this Object 3. It gives by means of the Spirit a hand to take hold of the Object X. The gospel is called the faithful word Because whatever its promises are they be faithfully performed XI 'T is called the Ministration of the Spirit because through it Persons come to receive the Spirit Received ye saith the Apostle the spirit by the works of the law or by the hearing of Faith XII It is called the gospel of Salvation 1. It Interesteth the Soul through the Spirit into Salvation as well as shews the way of it 2. There is no other way of Salvation but that which is revealed or manifested therein XIII 'T is called the glorious gospel of God 1. The glory of God shines forth in it 2. It was the glorious contrivance of his eternal wisdom 3. It wholly Exalts God and sets him forth in all his blessed and most glorious Attributes and Perfections beyond what any other Ministration doth whatsoever XIV The gospel is called a Book 1. Yea it is a Book by the inspiration of God as all holy Scriptures were All other books save the Bible are humane but this is Sacred and Divine 2. There is a Blessing pronounced to him that reads this book 3. And a much greater Blessing to him that understands it and keeps the things therein contained 4. 'T is a Book of all truth and no error can that be said of any other book 5. 'T is a Book Ratified and Confirmed by wonders 6. 'T is a Book that all other books point to Moses points to it the Prophets point to it all holy books of godly Men point to it 7. 'T is a book that all good and godly books are taken out of 8. 'T is a book that hath filled the world with good and profitable Books These things considered may serve as a sound Gradation to set forth the glory of the gospel and word of God Thirdly To come more directly unto the thing it self to set forth and further illustrate the glory and splendour of the gospel of Jesus Christ. 1. 'T is glorious in respect of the time and contrivance of it It was found out or contrived before the world began Hence Christ is said to be a Lamb slain before the foundation of the world 2. It is brought in as the result of that great and glorious Council which was held in Eternity Hence Jesus Christ our Mediator is said to be delivered up by the determinate Counsel and fore-knowledge of God God that is Father Son and Holy Ghost all agreed that the second Person should assume Mans nature and by shedding of his blood proclaim Peace and reconciliation to sinners The Counsel of Peace saith the Prophet shall be between them both Zech. 6.13 3. It may not be unnecessary to note here the matter this great Council had before them and did then debate about and that was how a way might be found out that God might display his own Glory and magnifie himself in every one of his glorious Attributes particularly how the two great Attributes of Justice and Mercy might meet together in sweet harmony and shine in equal glory that God who is Just might appear so and yet exceeding gracious 4. It was to find out a way how in a glorious manner God might destroy the works and designs of the Devil for to this purpose we Read the Son of God was manifested 5. It was a Council held upon the account of sinful man lost man whom God then saw dead and fallen how he might be delivered from sin and eternal wrath 't was not a Council held to ruine and destroy men but to save and make them happy This is the third thing to illustrate this Great truth that the gospel or word of Christ is a glorious Gospel Fourthly The gospel is glorious upon the consideration of that Revelation there is in it of God personally considered or the Persons of the Blessed Trinity or Gods manner of being 1. Though God is often called a Father in the old Testament yet how hard is it without help of the gospel to find out where he is so called or taken in distinction from the Son and holy Spirit sith Father as many Divines observe in some places of Scripture respects all the three Persons and hence the Jewish Rabbies who allow not of the new Testament manifestly declare their Ignorance touching this Great Truth of the Trinity tho' that may in part be imputed to that Judicial blindness they are left under yet it must be granted there is in the gospel a more clear and full discovery of this glorious Mystery then in the Law or old Testament how plainly and by manifest testimony is this bore witness to 1. By the Angels Luk. 1.32 2. By that Voice from the Excellent glory Mat. 3.17 2 Pet. 1.17 3. By the testimony of Christ himself I thank thee Father Lord of Heaven and Earth even so Father the Father that sent me is with me the Father loveth the Son the Father hath not left me alone I and my Father are one and 't is observed that he calls God Father near an hundred times in the gospel of John 4. By the Testimony of the holy Apostles how clearly is this witnessed by them especially by the Blessed beloved Apostle and Paul the great Apostle of the Gentiles Fifthly The gospel appears yet to be more glorious upon the Consideration of the glory of every one of the Persons in the blessed Trinity which shine forth most excellently therein I. In respect of the Father who did not design to vail his own glory but to greaten and magnifie it by the gospel For tho' the Lord Jesus is
God Promised to give the Land of Canaan and rest therein to his seed how punctual was he in performing of it as Solomon well observes 1 Kin. 8.56 Blessed be the Lord that hath given rest to his people Israel according to all that he promised there hath not failed one word of all his good promise c. it was declared to Abraham that his seed should be strangers in the Land of Egypt four hundred years and Moses shews that at the end thereof nay the very self-same day the Lord brought them out of the said Land Exod. 12.41 4. God promised to send a Saviour and accordingly when the fulness of time was come he sent him into the VVorld 5. And that Gospel Promises might be firm and sure to all the faithful and Covenant People of God they are put into Christs hand who having shed his Blood to procure the good Promised hath Received the Promises for us as our Trustee Acts 2.33 Therefore being by the Right hand of God Exalted and having received the Promise of the holy Ghost he hath shed forth this which ye now see and hear 6. That the Promises might be made sure to all the seed Christ hath brought himself under an Obligation to make them good And the Lord Jesus is not only ingaged but the Father also 1. In respect of his Goodness and Mercy Heb. 10.23 1 Joh. 1.9 2. In respect of his Faithfulness and Truth 1 Cor. 10.13 3. Nothing can hinder or obstruct God in accomplishing whatsoever he hath promised 4. They must be made good because of the nature of the Covenant 't is ordered in all things and sure 'T is unto God as the waters of Noah Isa. 54.10 They are left in Christs last VVill and Testament that was confirmed by his blood See Testator And for this cause he is the Mediator of the New Testament that by means of death for the Redemption of the Transgressions that were under the first testament they which are called might Receive the promise of eternal inheritance 5. But if all this is not enough God hath ingaged himself by oath to make them good he hath if I may so speak pawn'd his own Being Life Power Truth and Holiness upon the performing whatsoever he hath promised to his own Covenant-people for when God made a Promise to Abraham because he could swear by no greater he swore by himself Gen. 22.16 17. Saying surely in blessing I will bless thee and in multiplying I will multiply thee And so after he had patiently endured he obtained the promise for men verily swear by the greater and an oath of confirmation is to them an end of all strife Wherein God more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed by an Oath ver 17. That by two immutable things in which it was impossible for God to lye we might have strong consolation who have fled for Refuge to lay hold upon the hope set before us May not this cause a Believer to venture upon a Promise of God and to rest satisfied until it is accomplished 10. Gospel Promises are glorious promises because they are generally and more especially Soul or spiritual promises What is it to have a promise of such or such an Estate or Lordship or to be blessed in the Basket and store or with all earthly good things these are the blessings it is granted that worldly men seek after I have goods saith the Rich Glutton laid up for many years blind wretch but how poor and miserable was his Soul Now gospel promises are of a spiritual heavenly and sublime Nature as you have heard before soul-food soul-strength soul-health soul-riches soul-peace soul-liberty soul-life a Christ a Kingdom and Crown that fadeth not away for the Soul This is the Tenth 11. Gospel promises are glorious promises because 't is by vertue of these thou comest to take hold of and obtainest an interest in the Lord Jesus Christ. Is not that a precious promise that will make thee sure of a Saviour a bare Promise for of his Interest is security enough tho' he has condescended in a gracious manner to us not only to make over himself and eternal Life to our Souls by Promise but hath given us an earnest also into our hearts nay more then that Sealed us also by his Spirit unto the day of redemption See earnest and Seal under the head of Metaphors respecting the Spirit The Promises are the ground of Faith and Hope that Faith is a Fancy and that hope will be but as a spiders Web that is not grounded upon the Promise of God 12. Gospel Promises are glorious in a comparative sence above the Promises of the Law 1. Better in respect of perspicuity or clearness of them those were Promises under obscure Types and shadows Justification was held forth by several Sacrifices burnt-offerings and sin-offerings c. Sanctification held forth under several Ceremonial washings 2. Better in regard of the Nature or Quality of them the former were generally promises of Temporal or Earthly things 3. In respect of the Efficacy and Power that is in these o're what was in the other The Law made nothing perfect many blessings were made indeed in case of Obedience but the Law gave no power to perform the Condition or help the Soul in that Obedience 4. They are better in regard of extent and Duration 13. Gospel Promises are glorious in respect of the variety of them there is variety of all good things promised therein answering to every condition the Creature may be under They tend in a sweet manner to remove all objections doubts and discouragements of the Soul whatsoever as you may perceive by taking a brief Taste I am a vile sinner saith the Soul mine Iniquity is gone over mine head as a heavy burden they are more then can be number'd and are ever before me I have sinned against Light and Knowledge and hated Instruction Is there any Hope or Promise for such a wretch such a Rebel and Monster of wickedness as I am See the promise How long ye simple ones will ye love simplicity and ye scorners delight in their scorning and fools hate knowledge turn at my reproof Behold I will pour out my spirit upon you I will make known my words unto you Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God and he will abundantly pardon Come unto me all ye that labour and are heavy laden and I will give you rest Here are promises that may be grounds of encouragement to the vilest sinner Were there no Promises but to righteous Persons or to men and women so and so qualified it were sad But through Christ and in closing with him in the Gospel there is pardon offered to sinners as sinners tho' they have been very vile and
the Destruction of their Opposites The Name Jehovah implieth that God had his Being or Existence of Himself before the World began and that he giveth Being to all things that he giveth Being to his Word effecting whatsoever he speaketh I appeared saith the Lord to Abraham Isaac and Jacob by the Name of God Almighty or All-sufficient but by my Name Jehovah was I not known to them as the Greek and Chaldee render it manifested not They believed God was able to perform whatsoever he had said but they saw not the Performances till when he makes good the Covenant to their Children he calls himself Jehovah denoting the faithful Performance of all his Promises and therefore may be rightly called a Strong Tower 10. The last Elion Altissimus Psal. 9.3 92.9 to which the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most High answers Luke 1.32 Acts 7.48 which sets forth the surpassing Dignity Excellency and high Sovereignty of God which is over and above all In all these respects God's Name is a Strong Tower for he is their Support He is Almighty and so can destroy such as rise against him He commands the Celestial and Terrestrial Hosts And lastly he is the most High so that there is no contending with him Besides the other Attributes of God are as so many strong Towers to secure his People His Wisdom orders all things for the best His Goodness and Mercy engages him to fatherly Affection By his Omniscience he knows all their Wants Temptations Afflictions c. His Faithfulness gives them Assurance that he will not fail c. Coronaries I. IF God be such a Strong-Tower let the Righteous make haste and run into it An Interest in Christ an Exercise of Faith sincere Prayer Confession of Sin c. is the way Motives to this are 1. No other Strong Tower can secure them Wisdom Honour Riches c. will not do it 2. To flie to other Strong-Holds is a Breach of God's Law and brings a Curse Cursed is the Man that trusteth in Man c. 3. It is absolute Folly and Madness to depend upon any other for they cannot save in a Day of Wrath. 4. There you will be safe from all the Enemies in the World II. From hence we may infer That all the Attempts of Hell and wicked Men will certainly prove vain and unsuccessful against the Church and People of God III. That there is no resting in a bare lifeless Form which are the Out-works but such as will be safe must get the Power as well as the Profession of Religion God compared to a Giant Job 16.14 He breaketh me with Breach upon Breach and runneth upon me like a Giant JOB under the heavy Pressures of Afflictions maketh this bitter Complaint I know not any Scripture besides wherein God is held forth by this Similitude viz. Running upon his People or a particular Saint like a Giant Which shews as Mr. Caryl well observes from the place how much Terror God is pleased to cloath himself with and what Strength he puts forth whilst he contends with those that fear him God doth not only afflict such as he loves but sometimes he afflicts them sorely Doth he not so when he shakes them in pieces Doth not he so when he sets them as his Mark when a Multitude of skilful Archers compass them about when he cleaves their Reins asunder when he pours out their Gall upon the Ground Doth he not so when he sets Engines of Battery to make Breach upon Breach and then runs upon them like a Giant Doct. God sometimes in chastising or afflicting of his People runneth upon them like a Giant Simile I. A Giant is a mighty Man or a Man of more Strength and Robustuousness than others as Goliah and the Sons of Anak were When a Giant assaults a Man it is more than to be set upon by an ordinary Man II. A Giant is not only said to be strong but fierce and terrible and his running upon one like a Giant denotes Courage Fierceness and Fearlesness therefore called Horim III. A Giant is not only strong and fierce but also swift hence David compares the Sun at his rising to a Bridegroom coming out of his Chamber and to a Giant or strong Man who rejoiceth to run a Race Parallel I. GOD puts forth his Strength when he is said to break forth against a Man like a Giant What is a weak Man or a poor feeble Child in the hands of a Giant How much less is Man in the hands of a strong and mighty God II. God seemed to come forth against Job fiercely as if he would break him to pieces and destroy him at once I will give thy Flesh saith Goliah to David to the Fowls of Heaven III. God is not only fierce in the way of his Chastisement of his People but also sometimes very swift He may seem to delay for a while the Use of the Rod but at last he cometh on apace brings one Judgment upon another speedily as appears by Job's Messengers Quest. Why is God said sometimes to run thus upon his People as a Giant and break out so furiously upon them whom he dearly loves Ans. Sometimes because he is greatly offended and provoked so to do by their Sins You have I known above all the Families of the Earth therefore will I punish you for your Iniquities God's People sin sometimes with a high hand therefore God punisheth them with a high hand Thine Arrows stick fast in me and thine Hand presseth me sore saith that good Man David And again There is no soundness in my Flesh because of thine Anger neither is there any Rest in my Bones because of my Sin Quest. But why did God run like a Giant upon so upright and holy a Man as Job was Doth it stand with the Justice and Righteousness of God thus to break forth upon a holy Person Ans. Before I speak to the Solution of this Question it will be necessary to premise six or seven things 1. Tho it may not be immediatly for this or that Sin that the Almighty afflicts his Jobs yet Sin is the Original Cause of all their Afflictions If Job had not been polluted and defiled with Sin he had never known Sorrow or Affliction 2. Tho Job might not be afflicted for Sin yet Job's Sins tho a very holy Man deserved greater Punishment than that which God brought upon him He hath visited thee little or nothing saith Elihu so the word will bear it The least Mercy is more than we deserve and the greatest Affliction is less than we deserve He hath not dealt with us after our Sins nor rewarded us according to our Iniquities 3. Tho God came forth fiercely upon Job yet it was not in a way of Wrath to destroy him nay God did not design any Injury or Wrong to him but contrariwise his great Good and Advantage You have heard of the Patience of Job and of the End of the Lord
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