and the manner of expression there no other Writing can Parallel it Because that which is Holy is withal Venerable and Grave and such things need no paint or artificial illustrations and because the multitude of Readers is promiscuous it was needful that it should be understood by all because every man is concern'd to believe and observe it And hence the Scriptures were written in the common Language viz. The Old Testament in Hebrew the mother Tongue of the Jews and the New Testament in Greek there most Vniversal Language of that time whence we may infer the Impiety of such as prohibit Translations of it Beza that great Philologist says that Pauls Writings when he treats of the Mysteries of the Divinity far exceeds the Grandiloquence of Plato the flourishes of Demosthenes and the exact method of Aristotle and Galen That threefold character of declaiming which Rhetoricians make such a bustle about viz. of a high and lofty stile that which consists in a mean and that of a low and humble is to be found in the Scripture so as that it may even ravish the attention of the hearer into admiration And that which Criticks admire in Homer Thucydides and Pindarus singly are universally found here which must not be understood of that elegance that tickles the fancy and relishes with the fleshy Ear but the inward and most noble part viz. an illuminated Soul To this purpose the Learned Rivet Franciscus Picus and Bibliander express themselves with much Reason and Eloquence preferring the Bible as to its stile before the most studious ornaments and splendor of oratory found amongst the prophane Rhetoricians The last of which brings this Example out of Esa. 25.6 to prove the native grace and beauty of the Hebrew the elegancy of which no man can be ignorant of that understands the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veasa Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebaoth lecol hammiim behar hazaeh misthe schemaniim misthe schemariim schemaniim memychaiim schemariim mesykkakiim In English And in this Mountain shall the Lord of Hosts make unto all People a Feast of Fat things a Feast of Wine on the Lees of Fat things full of Marrow of Wines on the Lees well refined c. The Words of Picus Earl of Mirandula are notable in his Epistle to Hermolaus Barbarus The Sacred Scriptures saith he do not move nor perswade but compel stir up and force Thou readest words that seem rustick and unpolisht viz. in the opinion of the wise men of this World but they are lively quick inflaming sharp and penetrating even the very spirit transforming the whole by an admirable power And his excellent Nephew another Mirandula lib. 2. Exam. vanit Doctrin Gent. says that although Scripture stile seems to us more Rude than Eloquent yet it has an extraordinary power to command the Reverence and Affections of the peruser Of these two Mirandula's the Vnkle and the Nephew who were the Ornaments not only of Italy but of the Age they lived in the aforesaid Bibliander says that after they had perused all approved Authors and had almost surfeited with humane literature they betook themselves to the Study of and acquiesed in the Scriptures with which they were so ravisht that they could not be satisfied Jerome says of the Book of Esaias that the floridness of his stile can be represented by no Translation That expression of the Learned and otherwise praise worthy Erasmus is to be wondred at who says qui fit ut Apostolorum sermo non solum impolitus sit inconditus verum etiam imperfectus c. How comes it to pass that the speech of the Apostles is not only unpolished and confus'd but also imperfect and solaecising adding a little after the Authority of the Apostles is not to be Judged by their mode of speech but their meaning Neither may a Godly man be offended more with their undrest stile than with their plain and homely cloathing concluding that the Apostles learnt not the Greek Tongue from the Orations of Demosthenes but popular speech whereas all true Christians know that they learnt it of the great God who is all wise and Eloquent in whom no excellent quality is wanting who infinitely surpasses Demosthenes and who directed their minds their Language and Stile to express the sacred Mysteries of true Wisdom as is very evident from Matth. 10.20 Luke 21.15 2 Pet. 1.21 Hence Lactantius says that such as were accustomed to sweet and artificial Orations or Verses despised the plain and common mode of Scripture speaking as rude because they delight in that which tickles the sence and fancy which while it captivates the mind misguides and insnares But cannot God who form'd the mind tongue and voice speak Elegantly Yes certainly for by his gracious Providence he has ordered those Divine things to be published without the disguise of any artificial bedawbing which conceals the true meaning of the speaker that all may understand what he delivers By which words as he confesses the Scripture to be no way imbellished with humane Art so he asserts that the phrase is pure and divinely Eloquent and adapted to express its sacred Contents The difference of the sacred stile with respect to the Hebraisms in the New Testament from those prophane Rhetoricians whose main end was to beguile attention and inveagle mens minds by the artifice of words should be an argument to confirm the minds of such men as believe the Apostle in the Faith because of the antiquity certainty and perfection of that sacred Tongue first taught by the soveraign Creator rather than urg'd as a Reason to Judge it impure imperfect or abounding with solaecisms Graceless Eloquence attired in the most Illustrious dress of Tropes and Schemes adorn'd with the borrowed phrases of Tully or Demosthenes and whatever the common places of Phrase-students can afford is certainly an engine of mischief breathing out threatning and slaughter against the Disciples of the Lord as Paul the Scholar of Gamaliel did before his Conversion Acts 9.1 c. For those accomplishments if unsanctified are like a Sharp sword in a mad hand fit only for the baffling as far as it can of plain and Naked Truth 'T is true that there are many Hebraisms in the New Testament that is a mixture of the Idiom of that sacred Language with the Greek which the Heathen Grecians being ignorant of the phrase accounted barbarous But Christians who know that much of the Old Testament is quoted in the New should rather esteem it an Ornament because the propriety of the first Language than which no speech is more significant and emphatical is diffused into the other and because as Heinsius a man as Glas. says Learned to a Miracle in Prolegom Aristarch sacri well expresses himself if any man will be so impudently bold as to say that the Scriptures are any way defective he declares himself thereby not Learned but a Blasphemer and brutally mad as well as ignorant of
respect of his Prophetical Office is hinted in the Particulars following Prophet I. A Prophet is a Mouth to others to speak forth what is the Sence and Mind of God to them And the Lord said unto Moses See I have made thee a God unto Pharaoh and Aaron thy Brother shall be thy Prophet and speak unto Pharaoh II. A Prophet speaks not of himself but the Word of God comes to him to teach him what he shall say For when David was up in the morning the Word of the Lord came unto the Prophet Gad David 's Seer saying c. III. A Prophet doth anoint others and install them into Office as Samuel did Saul and as Nathan did Solomon IV. A Prophet gives direction for cleansing from Filthiness Uncleanness or Leprosy The Servant of Naaman came near and spake unto him and said My Father if the Prophet had bid thee do some great thing wouldest thou not have done it How much rather then when he says unto thee Wash and be clean V. A Prophet was to pray for the People as the proper Work of his place hence Samuel saith God forbid that I should sin against the Lord in ceasing to pray for you c. VI. A Prophet tho never so good or great is slighted by his own Neighbours and People he is without Honour in his own Country VII A true Prophet is ordained of God is sent forth to do that Work and Business Before thou camest out of the Womb I ordained thee to be a Prophet unto the Nations VIII A Prophet is anointed to do and perform the Work proper to his place as 't is said Elisha the Son of Shaphat thou shalt anoint to be a Prophet IX A Prophet is the Leader and Guide of the People as 't is said By a Prophet the Lord led Israel out of Egypt X. A true Prophet ought to be believed Believe his Prophets so shall you prosper XI A Prophet bears witness to the Truth To him give all the Prophets Witness XII A Prophet is a Man of God a Servant of God and knows his Secrets XIII The Prophets of God laid a Foundation for the Church to build upon in respect of Faith and Doctrine And that the Church is built upon the Foundation of the Apostles and Prophets XIV The Work of a true Prophet is to perfect the Work appertaining to the Church as well as to lay the Foundation of it He gave some Prophets c. for the perfecting of the Saints c. XV. Prophets are to be Examples to others Take my Brethren the Prophets for an Example XVI Prophets gave forth Scripture by the Inspiration of the Holy Spirit for Men to have recourse to at all times for Quickning Comfort and Instruction in Righteousness As it is written in the Prophets According to the Scriptures of the Prophets The Prophecy came not in old Time c. XVII Prophets do not only expound and shew what is past and already fulfilled but foretell and predict things to come which they all did more or less as a proper part of their Work Parallel I. JEsus Christ is the Mouth of God who speaks forth his Mind and Will unto the Sons of Men. God who at sundry times and in divers manners spake in time past unto the Fathers hath in these last days spoken unto us by his Son The Words which I speak are not mine but the Father 's that sent me II. Jesus Christ speaks not of himself as he was Man but the Word of God came to him to direct him what he should speak I speak not of my self The Revelation of Jesus Christ which God gave unto him to shew unto his Servants things that must shortly come to pass III. Jesus Christ doth anoint others and install them into Office of whom it is said We have received an Vnction from the Holy One that teacheth all things I thank Jesus Christ who hath put me into the Ministry IV. Jesus Christ gives direction for cleansing from all Uncleanness both in respect of Body and Soul He said to the Leper I will be thou clean c. And when he saw the Lepers he said unto them Go shew your selves to the Priests and it came to pass that as they went they were cleansed Now are ye clean through the Word which I have spoken to you He doth not only direct but giveth cleansing Having wash'd us from our Sins in his own Blood V. Jesus Christ did eminently answer the Work of a good Prophet in praying for the People 1. For his Friends I will pray the Father and he shall give you another Comforter 1. That they may be kept from Evil. 2. That they may be sanctified through the Truth 3. That they may be brought to an inseparable Vnion Nay more than this 2. He prayeth for his Enemies Father forgive them for they know not what they do VI. Jesus Christ tho he was the greatest and best of Prophets that ever was sent to the Children of Men yet was he slighted by his own People and rejected by his near Neighbours He came unto his own and his own received him not Is not this the Carpenter's Son whose Father and Mother we know c. VII Jesus Christ was ordained and sent of God to do the Work and Office of a Prophet I came not of my self but the Father sent me He was faithful to him that appointed him as Moses also was VIII Jesus Christ is anointed to be a Prophet and to perform the Work proper to his place as it is said Because thou hast loved Righteousness and hated Iniquity therefore God even thy God hath anointed thee with the Oil of Gladness above thy Fellows The Lord God hath anointed me to preach the Gospel to the Poor c. IX Jesus Christ is the Leader or Guide of his People called the Fore-runner and Captain of our Salvation He shall feed his Flock like a Shepherd and gently lead those that are with young c. Behold I have given him for a Witness to the People a Leader and Commander to the People X. Jesus Christ ought to be believed God commands all Men to hear him and unless they believe in him they shall die in their Sins For Moses truly said unto the Fathers A Prophet shall the Lord your God raise up unto you of your Brethren like unto me him shall ye hear in all things he shall say unto you And it shall come to pass that every Soul that will not hear that Prophet shall be destroyed from among the People XI Jesus Christ did bear witness to the Truth He witnessed a good Confession before Pontius Pilate and is called the faithful and true Witness and First-begotten from the Dead XII Jesus Christ is a Man of God indeed a Servant of God whose Meat and Drink it was to do his
Will and one who knew all the Father's Secrets No Man hath seen God at any time save the only begotten Son of God which is in the Bosom of the Father he hath declared him XIII Jesus Christ hath excelled all that went before him in this respect He was not applauded by the People only who said he was a Teacher come from God that he taught like one that had Authority and never Man spake like him but he was commended as one fit to be heard by God himself and that with an audible Voice from Heaven This is my beloved Son hear ye him This great Prophet of the Most High hath in pursuit of his Prophetical Office laid a fair Foundation for the Church to build upon in these great and most important Points 1. He hath set forth God in the Excellency of his Nature and Perfections He hath told us we are to have Faith in him to love him with all our whole Soul and with all our Strength and to worship him in Spirit and in Truth 2. He hath set forth Himself as Mediator the immediate Object of Faith and to be followed in his Life and Doctrine Another Foundation can no Man lay 3. He hath confirmed the Holy Scriptures as the Rule of Worship directing Men to them for the Regulation of their Hearts and Lives Search the Scriptures 'T is written in your Law c. And to the young Man that would know what he should do to inherit eternal Life he said How readest thou c. 4. He hath set forth the World to come in the Glory of it as the Reward of Worship telling them that there is a Kingdom to be given and The Pure in Heart shall see God XIV Jesus Christ hath not only as the Author of our Faith laid a sure Foundation for us to build upon but as the Finisher thereof hath Store of Gifts and Graces to bestow which he hath promised to give down and hath also proposed such Examples and Precepts touching all the Particularities of our Duty which if followed cannot miss of perfecting and making the Church compleat Be ye merciful as Be ye perfect as your heavenly Father is perfect Love one another Walk as you have me for an Example and what you would that Men should do to you that do unto them This is the Law and the Prophets XV. Jesus Christ was the most perfect Copy to write by the best Example to conform our Lives unto that ever our Eyes beheld or that ever appeared 1. In his unparallel'd Meekness Humility Self-Denial and Contempt of this World 2. His unwearied Patience under Afflictions and Sufferings 3. His Zeal and Forwardness to do good even to the worst of his Enemies XVI Jesus Christ hath given forth Scripture by the glorious Power of the Holy-Ghost which are the four Evangelists and all the Epistles and as to the Book of the Apocalypse he hath so confirm'd it that he hath made it Damnation to any that shall add to it or diminish from it XVII Herein Jesus Christ hath compleated his Work as a Prophet He did expound to his Disciples what was written in the Law of Moses in the Prophets and in the Psalms concerning himself And not only so but he foretold them things that were yet to come to pass as the Destruction of Jerusalem and the Captivity of the Jews He did not conceal but plainly told that there should be a Day of Distress such as had not been since they were a Nation And soon after his Ascension sent his Angel to signify to his Servant John for the teaching all his Churches many things that are and shortly should come to pass As 1. The Rise Reign and Ruine of the last Beast 2. The Suffering of the Church in the Wilderness during his Reign 3. The Glory Grandure horrid Wickedness and fearful Overthrow of Mystery Babylon 4. The going forth of the everlasting Gospel into all the World 5. And lastly his own coming in Glory with the New Jerusalem the holy Angels and all Saints to solemnize the last and dreadful Judgment Prophet I. ALL other Prophets besides Christ were inspired by Christ. The Prophets searched what manner of time the Spirit of Christ in them did signify c. by which he preached to the Spirits in Prison II. Other Prophets pointed at Christ as the Scope of their Prophecies they testified before-hand the Sufferings of Christ and the Glory that was to follow III. Other Prophets did but begin the holy Books that were to be the perpetual Rule of Faith and Practice they told us of Divine Things but in part IV. Other Prophets spake of God by private Inspiration and the Intelligence of Angels and few of them confirmed their Words by Miracles V. Other Prophets have left their Work and are all gone Your Fathers where are they And the Prophets do they live for ever What Man is he that liveth and shall not see Death Abraham is dead and the Prophets c. Disparity I. JEsus Christ received not the holy Spirit by measure but hath the Fulness of the Godhead dwelling bodily in him For in him dwelleth all the Fulness of the Godhead bodily II. Jesus Christ came as the Sum of their Prophecies to fulfill them and compleat what they foretold This is He of whom Moses in the Law and the Prophets did write III. Jesus Christ did finish and compleat the holy Books which are to be the perfect and compleat Rule of Faith and Practice to the end of the World He shewed plainly of the Father He is that Prophet that all Men are to hear upon the Penalty of being destroyed from amongst the People He that hears not his Voice and believes not his Gospel shall not see Life but perish in his Sins How shall we escape if we neglect so great Salvation confirmed by Signs and Wonders IV. But Jesus Christ spake of the Father as he had seen Him and conversed with Him heard his Words and was in his Bosom before He came down among us in the likeness of Man and confirmed his Doctrine by many immediate and mighty Miracles No Man has seen God at any time but the only begotten Son that is in the Bosom of the Father he hath declared him The things that I have heard of him I speak unto you If I had not done amongst them the Works which none other Man did they had not had Sin but now they have both seen and hated both me and my Father V. Jesus Christ abides in his Prophetical Office still that is of like continuance with his Kingly and Priestly Office as he abides a Priest continually so a Prophet He is with his Church to lead it and guide it to the end of the World as himself saith And lo I am with you always even to the end of the World Inferences I. WE may infer from hence That God hath been exceeding good
Terms to give them his Spirit as the Earnest thereof Turn you at my Reproof behold I will pour out my Spirit upon you I will make known my Words unto you The Holy-Spirit compared to a Seal Eph. 1.13 In whom ye also trusted after that ye heard the Word of Truth the Gospel of your Salvation in whom also after that ye believed ye were sealed with that holy Spirit of Promise Eph. 4.30 And grieve not the holy Spirit of God whereby ye are sealed unto the Day of Redemption A Seal is an Instrument fitted to make an Impression or Mark by which a Man knows the thing done whatsoever it be to be his own and not anothers Act as also to ratify and make authentick Bonds Covenants c. And in opening this Metaphor of Believers being sealed by the holy Spirit these things are meet to be noted 1. The Letter written or the Vessel filled with Treasure every true Christian. 2. The Wax appointed to the Seal and that is the Heart the relenting and pliable Heart of a Sinner Heb. 10.16 3. The Sealer that is as some conceive the Father or the Lord Jesus Christ others more immediatly the holy Spirit or third Person of the Trinity 4. The Seal as some understand is the Word of God others the Spirit we include both jointly considered 5. The Sealing or Impression active is the Act of applying the Word in the Ministry of the Gospel by the help of the Spirit to the Soul 6. The Print or Impression passive or Image of the Seal left in the Wax is called the Image of God or Knowledg Faith Love Truth Holiness c. which are originally in God and communicated to us by the Word and Spirit from him 7. The End of Sealing which is Secrecy Property and Security which things will appear more fully in opening the Metaphor METAPHOR A Seal especially if it be the King's Seal is highly prized and very carefully kept II. A Seal makes an Impression in the Wax like it self or leaves a resemblance of it III. Before the Seal can make an Impression the Wax must be melted or made pliable soft and fit to take it IV. The Seal alters the Form of the Clay 't is set or stamp'd upon A piece of Clay is a rude Lump without form or figure saith Mr. Caryl but if you take a Seal and stamp upon it that Clay receives any Figure or Coat of Arms that is engraven upon it V. A Seal is to confirm and make sure Bonds Contracts or Covenants that are made between Man and Man If an honest Man makes a Promise of such and such things to his Friend he thinks he hath ground to hope those good things so promised him are his own but if he gives it under his Hand in Writing he concludes he is more sure but if the Writing Covenant or Promise be sealed 't is as firm and as sure as he can desire to have it VI. A Seal is used to distinguish or differ things one from another whereby Property is known and secured a Merchant knows his Goods from other Mens by the Seal or Mark he sets upon them VII A Seal is used to confirm and make Laws Authentick till they have the King's Seal stamp'd upon them they oblige not the Subject to Obedience VIII A Seal is used to secure preserve or keep safe several things which otherwise might be spoiled run out and become good for nothing Things that we would not have any to touch nor meddle with we set a Seal upon IX A Seal many times is counterfeited by ill Men they indeavour to imitate it as nigh as they can to cheat poor ignorant People thereby X. A Seal is used to hide or keep back others from the Knowledg of things if a Man have any thing to write unto his Friend that he would not have others know he seals up his Letter upon the account of Secrecy tho 't is like afterwards in convenient time those things so conceal'd are discovered Parallel THe holy Spirit is the King's Seal the glorious King of Heaven and Earth and therefore is highly valued and prized by every true Christian. II. The holy Spirit makes an Impression on the Heart there is in a Believer a Similitude a Likeness or Resemblance of God every Saint hath the Image of the Spirit upon him he is holy harmless heavenly c. III. Before the holy Spirit seals any Person to the Day of Redemption the Heart is broken softned and made pliable by the Word and powerful Operations of Grace and so made fit to take that heavenly Impression And thus you have David speaking I am poured out like Water and all my Bones are out of Joint My Heart is like Wax it is melted in the midst of my Bowels IV. The Spirit makes a change upon the Soul of a Man or Woman that receives the Impression of it it alters every Faculty and puts a new Form or Figure as it were upon it Man naturally is a rude Lump a gross and confused Piece by reason of Sin till the Spirit stamps upon him or infuses into him new Habits V. The Holy Spirit confirms and makes sure the Covenant and Promises of God to Believers God hath not only made gracious Promises to them of Pardon Peace and Eternal Life c. But he hath left these Promises written in the Holy Scriptures and not only so but such is his great Love and Kindness to them he hath given them his Seal they have his Promise his Word and his Spirit also that they might not doubt of the Truth and Stability of his Covenant We are his Witnesses of these things and so is also the Holy Spirit whom God hath given to them that obey him VI. The Holy Spirit distinguishes or differs one Man from another God hath set his Seal or Mark upon all his People The Foundation of God remaineth sure having this Seal The Lord knoweth them that are his If any Man hath not the Spirit of Christ he is none of his VII The Holy Spirit is the broad Seal of Heaven by which all the Laws and Institutions of the Gospel were ratified and confirmed with Signs and Wonders in the Primitive Time by which means they come to be Authentick and everlasting Laws obliging all Men to Obedience and all Laws of Spiritual Worship Traditions and Institutions injoyned by any Potentate Assembly or Council whatsoever that were not thus sealed or witnessed to are utterly to be rejected VIII The Spirit secures preserves and keeps safe all true Believers from the Danger they continually are exposed to from Sin Satan and the Insnarements and Mischiefs of this evil World Satan nor wicked Men must not cannot destroy the Servants of God because of the Mark or Seal he hath set upon them Set a Mark upon the Men that mourn c. saying Hurt not the Earth c. till we have sealed the Servants of our God in
the Forehead c. And it was commanded them that they should not hurt the Grass of the Earth neither any green thing neither any Tree but only those Men which have not the Seal of God upon their Forehead IX The Spirit is oftimes counterfeited by Satan who transforms himself into an Angel of Light as do his Ministers as if they were the Ministers of Righteousness hence they pretend to Light Spirit and Holiness and beguile the ignorant and unwary Souls to their Eternal Ruine X. The Holy Spirit hath hid or seal'd up some things from some Men Bind up my Temstiony seal the Law amongst my Disciples Many things are hid from Saints themselves in dark and mysterious Prophecies in the Holy Scripture Seal up those things which the seven Thunders uttered c. Yet in due time those things shall be revealed and not only so but the Saints of God themselves by the Spirit are such a sealed and hidden People that but a very few can read and understand them though legible to be read of all the chosen and elect Seed and Heirs of Promise and in that great Day they shall be known by all the World METAPHOR A Seal among Men after a Bond or Covenant is sealed therewith may be defaced or broken and thereby the said Bond or Covenant may lose its Virtue Efficacy and not be deemed good and Authentick in Law II. A Seal among Men can make no Impression without a Hand or one to seal therewith III. A Seal is an Instrument made by the hand of some Artificer of earthly Matter or Substance and makes only a humane or external Impression IV. A Seal may be lost or grow old and defective and so make no perfect and clear Impression Disparity THe Holy Spirit having once made a gracious and glorious Impression in the Soul of a Man neither Devil nor any other Enemy can ever by all their Strength and Skill utterly deface tear or break it so as to make the Covenant of Grace to lose its Virtue and become of none Effect to the Soul hence Believers are said To be sealed to the day of Redemption II. The Spirit is not only the Seal but the Sealer he makes the Impression needing no other and also is the Seal by which the Impression is made III. The Spirit is an uncreated Being or an immortal Substance and makes a divine and heavenly Impression in the Mind or Soul of a Man or Woman which by the operation of God's Grace is made pliable and meet to receive it IV. The Spirit can never be lost grow old be wore out or become defective so that the Impression it now makes is the same in every respect with that it made five thousand Years ago Inferences FRom hence we may perceive by whom the Change or Difference is made which is in any Person Man is born in Sin and rather resembles Satan bears his Image than the Character and Likeness of God Almighty till the Holy Spirit stamps a new and heavenly Character upon them or infuses a spiritual Habit into him Who makes thee to differ from another or what hast thou which thou hast not received c. II. It may serve to stir every one up to examine their Hearts whether they have received the Impression of this Spiritual Seal as is the Seal such is the Impression it makes They that are after the Spirit mind the things of the Spirit But we all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. III. For further Trial take these few brief Notes following 1. Were your Hearts ever humbled in the sence of Sin broken in pieces melted made soft and pliable to receive the Seal The Heart of Man naturally is hard and obdurate and will not take this spiritual Impression 2. Did the Spirit ever set home and seal any Promise in particular or Promises in general upon your Hearts so that you can say with the Prophet David Lord remember the word unto thy Servant upon which thou hast caused me to hope Psal. 119.49 The Ephesians are said to be sealed with the Spirit of Promise Eph. 1.13 3. Are you formed into the Likeness and Image of the Spirit There is in that Soul that is sealed by the Spirit a certain Impression of Divine Light former Darkness flies away and the Eyes of the Understanding are enlightned the Soul sees an Excellency in God and in Jesus Christ a transcendent Beauty in divine Objects and values the Knowledg of Jesus Christ and him crucified above all the things in this World 4. Are you holy heavenly spiritual are there Principles of true Piety and Godliness wrought in you Do you love God because he is holy and love his Word because of the purity of it Do you breath and pant after a further Conformity and Likeness to him 5. Is thy Heart washed from its Filthiness If thou art not cleansed from thy former Wickedness and swinish Nature thou mayest assure thy self thou hast not the Spirit of God in thee thou art far from being sealed therewith 'T is by the virtue of those Promises that are imprinted upon the Soul by the Holy-Gost that a Man comes to cleanse himself from all Filthiness of the Flesh and Spirit and to perfect Holiness in the Fear of God 2 Cor. 7.1 6. Doth not thy Heart condemn thee for allowing thy self in any known Sin or for living in the continual neglect of any one known Duty The Spirit witnesseth with our Spirits that we are the Children of God Where it is a sealing Spirit it is a witnessing Spirit It compares the Heart and Life of a Man with the Rule of the Word and if the Bent and Stream of the Soul be Heaven-ward and his sincere Design is after God and to live to him in this World as well as to live with him in the World to come to be holy here as well as to be happy hereafter then the Spirit witnesses for him But if otherwise it witnesses against him and his own Spirit condemns him IV. Moreover this may inform sincere Christians to their unspeakable Joy how firm and sure the Covenant of Grace is to them They are sealed with the holy Spirit unto the Day of Redemption they are mark'd for Heaven and cannot lose their Title to the eternal Inheritance because they cannot lose the Seal of it As they have received the Earnest of it so they have the Witness and Seal of it that it might be every way firm and sure to them V. Let all who profess the Gospel and pretend to the Spirit strive to get this Seal 'T is not enough to read of the Covenant of God and to have some external knowledg of it and dispute about it but labour to get it sealed to you by the holy Spirit VI. If the Spirit be the Earnest and Seal of this blessed Inheritance
the manner of his effecting this wonderful matter concerning which the Blessed Virgin had made that enquiry how can this thing be seeing I know not a man The holy Ghost saith the Angel acting in the power of the most high or in the Infinite power of God shall accomplish it 2. As the humane nature of Christ was formed by the miraculous working of the holy Ghost he was hereby formed absolutely Innocent Spotless and free from sin as Adam was in the day he was Created 3. The Spirit also the Gospel shews in a peculiar manner anointed him with those extraordinary Powers and Gifts which were necessary for the exercise and discharge of his Office The spirit of the Lord God is upon me because he hath anointed me to preach good tidings unto the meek c. 4. It was in an especial manner by the power and operation of the holy Ghost by which he wrought all those great and miraculous works by which he attested and confirmed his Doctrine Hence 't is said God wrought miracles by him Jesus of Nazareth a man approved of God by miracles wonders and signs which God did by him He affirmed that what he did he did by the finger of God that is by the infinite power of God hence these mighty works are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers because of the power of the Spirit of God put forth for their working and effecting See Mark 6.5 5. The Lord Jesus was guided directed comforted and supported in the whole course of his Ministry Temptations Obedience and sufferings by the Spirit he was led thereby into the wiâ—â—derness presently after he was baptized the holy Spirit guided him to begin his contest with Satan The continuation of the discourse in Luke will not admit that any other spirit can be intended and Jesus being full of the holy spirit returned from Jordan and was led by the spirit unto the Wilderness namely by that spirit which he was full of And it was by the spirits assistance that he was carried triumphantly through the course of his temptations in the power of the spirit he returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Galilee that is powerfully enabled by the holy spirit unto the discharge of his work 6. Moreover the Scripture affirms that he offered himself up unto God through the eternal Spirit some understand by the eternal Spirit in this place is meant the Divine nature his Deity giving sustenance unto his humane nature in the Sacrifice of himself in that he had power to lay down his life and to take it up again yet many able Divines both Ancient and Modern do Judge that it is the Person of the holy Ghost that is intended 7. It is also thought by the Learned that the holy Spirit was eminently concerned in raising him up again from the dead but we cannot dwell here 8. The work of the new Creation is managed and gloriously carried on by the workings and operations of the holy Ghost 't is the work and office of the Spirit to make the whole work of the Mediation of Christ effectual to the Souls of the Elect. 9. All those glorious and extraordinary gifts that were powred forth either upon the Prophets or Apostles were by the operations of the holy Spirit 10. The gift of Prophecy whether ordinary or extraordinary was alwayes the immediate effect of the operation of the Spirit who inspired the Penmen of holy Scripture both of the old and new Testament in the writing and giving of them forth and in the opening of and explaining of them to the Sons of Men. The Prophecy came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost 11. The holy Ghost supplies the bodily absence of Jesus Christ and by him he doth accomplish all his promises unto his Church 12. As he represents the Person and supplies the Room Person and Place of Christ so he worketh and effecteth whatever the Lord Christ hath taken upon himself to work and effect towards his Saints whereas the work of the Son was not his own work but rather the work of the Father so the work of the holy Spirit is not his own work but rather the work of the Son by whom he is sent and in whose name he doth accomplish it Howbeit when the spirit of truth is come he will guide you into all truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come He shall Glorifie me for he shall Receive of mine and shall shew it unto you All things that the Father hath are mine therefore I said he shall take of mine and shew it unto you 13. The holy Spirit is the Spirit of Grace and the immediate efficient cause of all Grace and gracious effects in men wherever there is mention made of them or any fruits of them it must be acknowledged as part of his work tho' he be not expresly named c. Grace is taken two wayes in Scripture 1. For the Grace Free Love and favour of God towards us 2. For the Gracious Free and Effectual Operations in us In both sences the holy Spirit is the Author of it as unto us in the first as to its Manifestation and Application in the second as to the Operation it self The Nature Excellency and Glory of Grace in the latter sence we shall in the next place insist upon But sith some men in these dayes as in former times do much Eclipse the Glory of the Spirit touching the work of Grace and Operation of the Spirit in Regeneration or the quickening them who are dead in Trespasses and Sins in affirming that saving Conversion doth principally consist in a moral swasion It may not be amiss to add something briefly here in confutation of these men whose Principles are in our Judgment fairly stated by Reverend Doctor Owen 1. They say that God administreth grace unto all in the declaration of the Doctrine of the Law and Gospel 2. That the reception of this Doctrine the belief and practice thereof is inforced by Promises and Threatnings 3. That the things revealed taught and commanded are not only good in themselves but so suited unto the Reason and Interest of Mankind as that the mind cannot but be disposed and inclined to receive and obey them unless overpoured by prejudice and a course of Sin 4. That the Consideration of the Promises and Threatnings of the Gospel is sufficient to remove these prejudices and course of sin 5. That upon a complyance with the Doctrine of the Gospel and obedience thereunto men are made partakers of the Spirit with other priviledges of the New Testament and have a right unto the promises of the present and future Life This saith the Dr. is a perfect Systeme of Pelagianism Those that would see his Answer hereunto may read from page 257. to
We shall here only speak of the Word as it is compared to a Hammer Simile A Hammer is a fit Instrument to break Rocks and beat Stones in pieces c. II. A Hammer can do nothing of it self without the hand that uses it III. According to the Strength Design and Wisdom of the Work-Man a Hammer doth effect this or that c. IV. A Hammer is not only a fit Instrument to break things in pieces withall but also to drive home Nails c. and to clench and fasten them also Parallel THe Word of God is prepared by the Almighty as a fit means to break in pieces the stony and rocky Hearts of Sinners II. The Word of God cannot of it self break in pieces the Sinner's Heart God must use it by the hand of the Spirit if ever it accomplish that for which he sent it III. So according to the Design Wisdom and Strength the Holy Ghost is pleased to put forth upon the Heart of a Sinner is the nature of the VVork that is effected or accomplished thereby VI. So the Word of God in the hand of the Spirit is very useful to drive home and fasten 1. The Nails of Conviction 2. To drive home and fasten Precepts 3. To drive home and fasten Promises God is the great Master of Assemblies who fastens the Words of the Wise as Goads and Nails given from one Shepherd Inferences EXamine your selves have you experienced the Word to be like a Hammer 1. Have you been broken in pieces by it have you been under Grief and Trouble for your Sins 2. Are you broken off from your Sins 3. Are your Hearts soft 4. Hath the Word and Spirit of God fastened Convictions so upon you that you cannot get free of them Do they abide like a Nail in a sure place Have the Precepts of God in like manner been drove home that you cannot rest till you have submitted to them Have Promises been so fastened as that you do believe and stedfastly apply them to your own Souls II. If you would have the Word of God break your hard and rocky Hearts then 1. Consider the Severity of it touching the Threatnings thereof Gal. 3.10 Mark 16.16 Luk. 13.5 2. Consider what hath been executed upon such who break the Word 1. Adam 2. The old World 3. Korah and his Company Those that broke Moses 's Law dyed without Mercy under two or three Witnesses Heb. 10.28 3. Consider the Truth of the Word Mat. 5.18 Job 36.17 Luk. 21.22 4. The Power and Authority of the Word 5. The Torments of the Damned 6. Read often and consider the Sufferings of Christ. 7. Cry to God that he would be pleased to take the Hammer of the Word into the hand of his Spirit and smite your rocky Hearts See Simile stony and rocky Heart The Word of God the Sword of the Spirit Eph. 6.17 And the Sword of the Spirit which is the Word of God TWO things may be inquired into and in both these respects we shall run the Parallel 1. Why the VVord of God is compared to a Sword 2. VVhy the VVord is called the Sword of the Spirit 1. Some take as Mr. Gurnall observes the Abstract here to be put for the Concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sword of the Spirit for the spiritual Sword as if it were no more but take the spiritual Sword which is the VVord of God according to that of the Apostle 2 Cor. 10.4 The Weapons of our Warfare are not carnal but mighty that is spiritual VVeapons Indeed Satan being a Spirit must be fought with spiritual VVeapons and such is the VVord of God viz. a spiritual Sword but this tho true reacheth not the full sence of the Place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Personaliter for the Person of the Holy Spirit METAPHOR A Sword is a Weapon generally made use of by all Souldiers of every Rank and Quality the Captain as well as the ordinary Souldier hath and ought to have his Sword II. A Sword is a Weapon by which they do not only defend themselves but also do great Execution upon their Enemies III. A Sword is a keen sharp piercing Weapon it will enter into the Body and pierce the very Heart of a Man IV. A Sword is an honourable Weapon and of great Antiquity it hath been in use from the beginning a Weapon that no Enemy hath any just cause to quarrel with V. Some Swords have two Edges they will cut both ways they will cut backwards and forwards as they go in and as they come out VI. A Sword will cut off a Member many a Leg and Arm have been cut off therewith VII Some Wounds of a Sword are so mortal that there is no cure for them VIII A Sword is born oft-times before a Magistrate to signify Authority and Justice He bears not the Sword in vain IX A Sword is a very victorious Weapon it hath done great Execution in the World Joshua made great Slaughter upon the seven Nations of Canaan with the Sword it is said he put all the Souls in several Cities to the Edg of the Sword Parallel THE VVord of God the spiritual Sword every Christian of what Rank or Quality soever maketh use of and cannot ought not to be without it the Captain General fought with this VVeapon himself Ministers as well as every private Christian ought always to be armed herewith II. So the VVord of God is a spiritual VVeapon by which a Christian doth not only defend himself from the danger of Sin and Satan the VVorld c. but by it he offends yea cuts down and overcomes and vanquishes all these and other cruel Enemies of the Soul 1. The VVord is a defensive VVeapon Saith David By the Word of thy Lips I have kept me from the Paths of the Destroyer Vnless thy Law had been my Delight I should have perished in my Affliction 2 Offensive by it our blessed Captain made the Prince of Darkness fly It is written thou shalt not tempt the Lord thy God III. The Word of God is sharper than any Sword If the Spirit uses it it will soon enter into and pierce the Heart of a Sinner as appears by that notable Instance concerning those Jews that put the Lord Jesus to death whilst Peter preached the VVord to them it is said they were pricked in their Hearts IV. The Word of God is an honourable VVeapon our Saviour and all holy Prophets and good Men would never else have made use of it it is also of great Antiquity the Writings of Moses as it is observed by divers were before any humane Records No Devil nor vile Heretick hath any cause to except against it or to quarrel with the Holy Scripture V. The VVord of God is quicK and powerful sharper than any two-edged Sword it hath a twofold Operation at one time as it is used by the Ministers of the Gospel it wounds the
Souls of the Elect in order to healing and it wounds the Reprobate in order to damning to such it may be called a killing Letter To one we are the Savour of Life unto Life to the other the Savour of Death unto Death VI. The VVord of God hath cut off many a Member of the old Man it will cut off a Right-hand lust of Profit or a Right-eye lust of Pleasure VII So some VVounds that many Sinners receive are such that there is no cure for them viz. such who have sinned the unpardonable Sin There is a Sin unto death VIII He that bears the VVord of the Spirit shews he is a Man that hath great Authority for what he says and that he is a Person for Right and Justice it is that which decides all doubtful Cases c. IX So the VVord of God the Sword of the Spirit is a glorious and victorious VVeapon which will appear If we consider how many it hath struck down dead and sentenced unto eternal Death how many strong Enemies have been slain and subdued by it strong Lusts strong Devils strong and vile Hereticks it is a victorious Sword It is called the Sword of the Spirit 1. Because it is a spiritual Weapon but that is not all 2. Because the Spirit is the Author of it a Weapon it is saith Gurnal which his Hand alone formed and fashioned it came not out of any Creatures Forge Holy Men of God spake as they were moved by the Holy Ghost 3. The Holy Spirit is the only true Interpreter of the Word whence we have that known Passage of Bernard Quo Spiritu factae sunt Scripturae eo Spiritu legi desiderant ipso etiam intelligendae The Scriptures must be read and can be understood by no Spirit but that a lone by whom they were made 4. Because the Spirit only can give the Word its Efficacy and Power in the Soul it is the Office of the Spirit Sigillare animum rerum creditarum Except he lays his weight on the Truths we read and hear to apply them close and as it were cut their very Image in our Minds and Hearts they have no more Impression than a Seal sets upon a Stone or Rock The Spirit will do nothing for Believers without the Word and they can do nothing to purpose without him the Word is the Sword and the Holy Spirit of Christ the Arm that weilds it So that 5. The like use that a Sword is of to a Souldier in War the same is the Word to the Spirit in order to the cutting down and spoiling all his and others Enemies Inferences THis may teach Believers what excellent use the Word is of in all their spiritual Wars with the Devil Sin and all other mortal Enemies of their Souls 2. It may inform us what the great Design of Satan is in seeking so many manner of ways to take away the Word of God from us or in making of it of little or no use to us 3. This justly reprehends the cursed Papists and Church of Rome in respect of their Cruelty to the Souls of Men in disarming them of their Weapons a People disarmed are soon overcome and made a Prey to their Enemies how can we defend our selves when our Sword is taken out of our hands They have some Fig-leaves saith one to hide their shameful Practice they endeavour to perswade Men they do them a Kindness thereby lest they should cut their Fingers with it c. How doth the Apostle condemn speaking in the Church in an unknow Tongue All Men are exhorted to read the Scriptures search the Scriptures but the Pope makes it no less than Death if not Damnation for the Laity to have them in their own Language to read or search fearing lest it should spoil his Trade 4. It reproves them for casting such Contempt upon the Scriptures as if they were insufficient to direct us in the way of Salvation What horrid Blasphemy and Reproach is this saith the same Author to the great God to send his People into the Field and put such a wooden Sword into their hands as is not sufficient to defend themselves or vanquish their Enemies And how much contrary is it to that of the Apostle Timothy who saith It is able to make us wise unto Salvation through Faith in Christ Jesus perfect throughly furnished to all good Works 5. Let us bless God and be truly thankful we have this Weapon left us yet this is in our hands and that all the World may know it hath done great things in our Hearts Let every true Christian and true English-man resolve to dy upon the Spot rather than lose the Word or suffer their Sword to be taken from them 6. Let it also caution all Christians to take heed how they ingage their Enemy without their Sword 7. Labour also to know the right use of it and how and when to offend your Enemy hereby Satan is a cunning Warrier sometimes when thou art tempted to sin may be he will tell thee it is a little one what 's a merry Jest to sport and game to drink and carrouze a little when thou art thus beset draw thy Sword Make no Provision for the Flesh If ye live after the Flesh ye shall dye Put off the former Conversation without Holiness no Man shall see God How shall I do this thing and sin against God 8. Again on the other hand may be he will aggravate thy Sin to drive thee into despair and tell thee by his evil suggestions that there is no Mercy for thee then draw thy Sword again But he that confesseth and forsaketh his Sin shall find Mercy I desire not the Death of him that dyeth All manner of Sin and Blasphemy against the Father and the Son shall be forgiven unto Men c. Such were some of you c. 9. Yield up all your Sins tho never so pleasant and profitable to the Edg of the Sword 10. Prize and highly value the Holy Scriptures the Word of God and say as David once did when he wanted a Sword and it was told him there was none but the Sword of Goliah none like that Satan will it is feared e're long make a diligent search for Arms do as David did hide thy Sword Thy Word have I hid in my Heart that I might not sin against thee Get many Promises ready against thou art beset and shall have need of them The Word of God compared to Leaven Mat. 13.33 Again the Kingdom of Heaven is like unto Leaven which a Woman took and hid in three measures of Meal till the whole was leavened SOme understand by Leaven in this place the VVord of God others Grace the one concludes it is the VVord of Grace the other the Grace of the VVord a third sort understand the Church of God is intended by it The VVord and Grace of God may be compared to Leaven in three or four Considerations Parable
to be better rooted in Grace and strengthned in Holiness VII So when the Word of God is early received in the Love of it when a young Person is sanctified in the Bud Grace many times flourishes more abundantly Such have treat Advantage above others Long Experience tends much to the strengthning of Grace enabling the Soul to hold out in an evil Day It was a great Advantage to Timothy that he knew the Holy Scriptures from a Child VIII The Seed of God's Word which the Son of Man by his faithful Ministers soweth in the Ministration of the Gospel falls oftentimes upon a hard and rocky-hearted Sinner who tho he receive the Word with much seeming Joy yet in time of Persecution falls away Because of the Word be is offended Others like thorny Ground receive the Seed but the Cares of this World and the Deceitfulness of Riches choak the Word and it becometh unfruitful The other hear the Word and understand it not then cometh the Devil called the Fowl of the Air and catcheth away that which was sown in the Heart This is he that receiveth Seed by the High-way-side IX So the Fruitfulness of the Word in Mens Hearts depends upon Christ's gracious blessing and shining upon it and the Spirits bedewing and watering it 'T is God that gives the Increase X. So when the Word of God is received in truth into the Heart Sin and Corruption will if not carefully weeded out spring up and hinder the Growth of the spiritual Seed Hence the Apostle gives charge to the Saints That they should look diligently lest any fail of the Grace of God lest any Root of Bitterness spring up and trouble them XI So none but honest and sincere Christians stand in the Day of Trial and bring forth Fruit unto Eternal Life XII So such as God hath sent to preach his Word do diligently attend their Ministry early and late in season and out of season as knowing that their Labour shall not be in vain in the Lord. XIII Even so hath the Seed of the Word been sown in all Ages notwithstanding the Storms have beaten and the Wind of Persecution hath blown very roughly sometimes one way and sometimes another yet this hath not in the least prevented the sowing of the spiritual Seed of the Word XIV How plentifully hath the Word of God been preached in England and in other Countries and how plentifully was this spiritual Seed dispersed by the Apostles and Servants of Christ They went every where preaching the Word Which is come unto you as it is in all the World and brings forth Fruit as it doth also in you since the day ye heard of it and knew the Grace of God in truth METAPHOR SOme Men either through want of Judgment or to save Charge sow bad Seed such as will not bear much Fruit although the Ground whereon it is sown be never so good II. No Seed that Men sow can be at all fruitful or yield encrease except the Plow go before to break up the Ground which the Seed cannot do of it self by any Art of Man III. Many Men have sowed good Seed and that upon good Ground and it hath taken Root and flourished and yet by some Accident or other they have had a bad Harvest brought but little Corn into the Barn or sometimes none at all IV. The Seed which Men sow is not quickned except it die Disparity But the Seed of the Word of God is good Seed and was never sown into good Ground that is a good and honest Heart but it took Root and became fruitful as all true Believers have experienced II. But the Word of God through the mighty Operation of the Spirit is not only Seed but also the spiritual Plow by which the fallow Ground of the Heart is broken up and made fit for it self to sink into and take deep Root there III. But never was the Seed of God's Word sown in a good and honest Heart taking Root there and flourishing but a blessed Harvest always followed nay tho they sow in Tears they shall reap in Joy He that goeth forth and weepeth bearing precious Seed shall doubtless come again with rejoycing bringing his Sheaves with him IV. But the Word of the Lord dieth not but liveth and abideth for ever The Words that I speak unto you they are Spirit and they are Life Inferences IT may inform us that the Cause why some Persons fall away and turn with the Dog to his Vomit and with the Sow that was washed to her wallowing in the Mire is Because they were never sincere nor upright in Heart The honest and upright Soul falls not away cannot fall so as never to rise again but brings forth Fruit to everlasting Life as our Saviour clearly shews II. O then let Men and Women take heed to their own Hearts and see whether they were ever throughly broken in the sight and sence of their Sin The Word and Gospel must first be as a Plow unto them to break up the stony and fallow Ground of their Hearts before like Seed the Word can be received by them III. Remember that notwithstanding a poor Soul may meet with many Storms and go through much Difficulty and Trouble both within and without rise early and lie down late whilst he keeps his Hand on the Lord's Plow in this Seeds-Time of the Word yet the Harvest will make amends for all You that have sowed in Tears shall reap with Joy Nay the Day is at hand wherein both the Sower and the Reaper shall rejoyce together The Word of God compared to Rain Deut. 32.2 My Doctrine shall drop as the Rain c. Simile RAin is the immediate and proper Work of God He gives us Rain from Heaven and fruitful Seasons Are there among the Vanities of the Gentiles they that can cause Rain Or can the Heavens give Showers art not thou he O Lord II. Rain falls by divine Direction and Appointment God causes it to rain upon one City and not upon another You often see a Cloud dissolve and spend it self upon one place when there is not a drop within a few Miles of it one Land may have Rain and a fruitful Season when another may have none III. There is a great deal of difference in the Showers of Rain that fall upon the Earth sometimes you have it in small Drops a drisling Rain which comes gently but continuing long it waters the Earth and the Fruits thereof throughly going to the very Root at other times it comes down in a hasty and violent manner causing the Streams to run but it is gone presently and doth but little good IV. Some People in the World have no Rain as the Egyptians for it is said that it seldom or never rains there V. Rain comes down successively and gradually now a little and then a little it doth not fall all at one time before it gives over but
Teachers Under which Head is most evidently shewed that the Church of Rome is absolutely meant by the great Whore Rev. 17. and the Papists Objections answered which was expected in this Volume but could not be put in without palpable Injury to both by confounding the Heads c. 9. Such as concern Affliction and Providence 10. Of the Life of Man and the four last Things The Second Part elegantly opens and explains most of all the Types and many Parables in the Holy Scripture a Work much desired Both Parts will contain upwards of a Hundred Sheets and will be printed by Subscriptions viz. Four Shillings down and four more when the Books are delivered in Quires and those that subscribe for Six as the usual way is shall have one gratis c. Had not the Authors found it impossible to contract the Work so as to bring the whole into the Compass of One Hundred and Fifty Sheets they would have handled some Things more concisely AN Alphabetical Table OF The Principal Things Contained in the SECOND BOOK A. ABba expounded pag. 1. Advocate Christ an Advocate 203 Affliction Christ sympathizeth with his Saints in all their Afflictions Par. 28. 103 All. Christ All and in All. 287 Who is he that makes Christ his All answered 289 Why a true Christian makes Christ his All answered 289 How a Saint comes to have Christ to be his All answered 290 Altar Christ an Altar opened in eight Particulars 237 238 Ambassador Christ an Ambassador opened in eighteen Particulars 230 to 233 Apostle Christ an Apostle The Word Apostle explained 208 And opened in nine Particulars 209 Arm. What meant by the Arm of God opened in eleven Particulars 70 71 None have an Arm like God 71 The Arm of the Wicked soon broken 72 Armies Armies raised at God's Pleasure Par. 4. 23 Attributes Attributes of God shine forth in Christ 109 110 Attributes of God as a Wall of Fire 78 Attributes of God are a Saints Repose Par. 14. 11 Assurance Saints have a threefold Assurance 323 B. Banner THe Gospel God's Banner par 11. 24 Believers How called God's Children Par. 1. 2 Christ the Believers Friend 193 Beasts Devils and wickâ—â—d Men compared to devouring Beasts 76 Blaspheme Notions of the Church of Rome concerning Christ's Priesthood blasphemous Infer 6. p. 154 to 156 Blessing Jesus Christ is the best Blessing beyond comparison par 11. 212 Blind Men naturally blind and therefore need a good Guide 328 Branch Christ the Branch opened 165 166 Bread Christ the Bread of Life opened in sixteen Particulars 211 212 213 Bridegroom Christ a Bridegroom opened 100 to 105 The Excellency of Christ above all other Bridegrooms set forth in six Particulars 104 105 Builder God a Builder in a fourfold respect 17 Parallel between God a Builder and earthly Builders shewed in nine Particulars 18 19 The Excellency of God a Builder above all other builders shewed in twelve Particulars 19 20 C. Christ. CHrist a Mediator 86 Christ our Surety 91 Excellency of Christs Suretiship 92 93 94 Christ a King opened in one and twenty Particulars 143 to 146 Christ a Priest opened in sixteen Particulars 149 to 152 Christ a Prophet opened in seventeen Particulars 157 to 160 Christ a Shepherd shewed in nineteen Particulars 162 163 164 Christ the Way opened in ten Particulars 167 168 Christ a Rock opened in twelve Particulars 170 171 172 Christ a Bridegroom 97 Christ's great Love to Sinners shewed in six Particulars parall 10. 99 Christ the express Image of the Father 108 Explained at the Head of the Metaphor and further opened in seven Particulars with its Disparity 109 110 Christ's Godhead proved in ten Partic. 110 Christ a Physician 112 Christ a Testator 119 Christ compared to an Hart in fifteen Particulars 124 Christ a Door opened in fourteen Particulars 128 to 130 Christ the Servant of God opened in eleven Particulars 131 to 133 Christ compared to a Lion in seventeen Particulars 135 to 138 Christ the true Manna 139 to 141 Christ a Fountain opened in sixteen Particulars 173 to 175 Christ the Head opened in seventeen Particulars 177 to 180 Christ a Garment of Sanctification from Rom. 13. ult opened in twelve Particulars 182 to 184 Christ a Lamb how and in what respect Christ is so called opened in ten Particulars 185 to 187 Christ the Pearl of great Price opened in thirteen Particulars 187 to 189 The Name of Christ like to precious Ointment in 10 Partic. 190 191 Christ the Believers Friend Four things requisite to true Friendship and of the Property of a true Friend in twenty Particulars 193 to 197 Christ the Rose of Sharon opened in eleven Particulars 199 to 201 Christ an Advocate opened in twenty seven Particulars 203 to 206 Christ an Apostle opened in nine Particulars 208 209 Christ the Bread of Life opened in sixteen Particulars 211 to 213 Christ the Sun of Righteousness opened in thirty four Partic. 214 to 220 Christ the Root of David opened in nine Particulars 221 222 Christ the true Vine opened in ten Particulars 223 to 225 Christ the Lilly of the Vallies opened in five Particulars 226 227 Christ under the similitude of an Apple-Tree opened in 11 Partic. 227 228 Christ an Ambassador opened in eighteen Particulars 230 to 233 Christ a Witness opened in ten Particulars 235 to 237 Christ an Altar opened in eight Particulars 237 238 Christ Heir of all things opened in eight Particulars 239 240 Christ the only Foundation opened in eleven Particulars 242 243 Christ the Corner-stone in what respect shewed in five Particulars 246 247 What a Corner-stone Christ is shewed in nine Particulars 248 249 Christ Wonderful Counsellor opened in many Particulars 253 254 What Counsel Christ gives shewed 〈◊〉 nine things â—â—54 Christ's Compassion under the similitude of a Hen opened in nine Partic. 255 256 Christ the Captain of our Salvation shewed in twenty three Partic. 258 to 261 Christ a Refiner opened in fifteen Particulars 262 to 264 Christ compared to an Eagle opened in sixteen Particulars 265 to 267 Christ compared to a Bundle of Myrrh opened in seven Partic. 268 269 Christ the Saints Wedding-Garment opened in seven Partic. 270 to 272 Christ the Bright and Morning-Star opened in eighteen Partic. 274 to 277 The Coming of Christ compared to the Coming of a Thief in the Night opened in six Particulars 279 280 Christ the Judg of all opened in eleven Particulars 280 to 284 Christ compared to the Brazen Serpent in thirteen Particulars 285 286 Christ All and in All in the first Creation in six Particulars and in the second Creation in 15 Partic. 287 288 Christ in all and every Ordinance Partic. 15. 288 Children How God feeds and cloaths his Children parall 2 3 7. 2 Saves and defends them par 5. 2 The Childrens Portion par 9. 3 What Children God loves best par 10. 3 God teacheth his Children par 11. 3 Prevents his Children from sinning par 14. 3 God as a Father is grieved
ΤΡΟΠΟΛΟΓΙΑ OR A KEY TO Open SCRIPTURE METAPHORS The First BOOK Containing Sacred Philology or the Tropes in Scripture Reduc'd under their proper Heads with a brief Explication of each partly Translated and partly Compil'd from the Works of the Learned By T. D. The Second and Third BOOKS Containing a Practical Improvement Parallel-wise of several of the most Frequent and Useful Metaphors Allegories and express Similitudes of the Old and New Testament By B. K. Heb. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pecuniae non appetens mos Contenti praesentibus Budaeus ex Citat Cl. Rivet Existimo Tropos Oratorios multo sublimiores efficacioresque in Sacra lectione inveniri quam in priscorum Graecorum Latinorum Monumentis posseque oratoriam phrasin fieri ea lectione multo locupletiorem LONDON Printed by John Richardson and John Darby for Enoch Prosser at the Rose and Crown in Swithins Alley at the East-End of the Royal Exchange in Cornhill MDCLXXXI TO THE READER THE Divine Wisdom Treasur'd in the Holy Scripture although unadorn'd with the plausible paint of Humane Eloquence nor with that Rapidity and Lightness which Junius and Tremellius well say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Jer. 23.32 Yet it wants not a Grave Genuine and Majestical dignity of Elocution suitable to those Sacred Mysteries it twofolds The best witness of which is the Tast and Experience of that sweetness which many have found in it The mode of speech in Scripture is plain and savours of to humane blandishment or artificial Beauty Yet it is most August and Efficacious to pierce the minds of Men as 1 Cor. 2.1 4. Where the Apostle disclaims any Rhetorical flourishes or perswasive Oratory but professes that his speech and Preaching was not with the enticing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasive words of Mans Wisdom but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Demonstration and Power of the Spirit that is in words truly Spiritual which could powerfully and effectually move their Hearts Where this Eminent Servant of God disowns his Humane Eloquence but not that Divine Elocution in which he excells and checks those plausible affectations and artifice of words which the Orators of his time made use of who fed their Auditors with the vain glory of words in the Contemplation and delight of which they went away without any other improvement than what bare Rhetorick could afford I may not unfitly allude to a passage in Plutarch where it is said that Lacon hearing a Nightingale Sing and by the briskness of its warbling and delicate Notes and by the clearness and quavering cadency of its Voice judged it a good prey but when he saw it and found it to be of so small a size for 't is not much bigger than a Sparrow he disdainfully left it and said vox es praeterea nihil thou art a voice and nothing else So whoseever deceives people with those fancy-taking modulations of empty Rhetorick in the Ministry or Sacred work of Preaching will in the end become despised and will not only be forsaken of their Judicious Auditors but will also by the great Pay-master be called unprofitable Servants Beyond all Writings in the World the Style of Scripture is singular and has peculiar proprieties not elsewhere found there simplicity is joyned with Majesty commanding the veneration of all serious men more than the Elaborate flourishes and long winded periods of Tully Augustine says that the Scripture seem'd rude and unpolished to him in comparison of Cicero's adorn'd stile because he did not then understand its interiora or inward beauty but when he was Converted to Christianity declares lib. 4. de Doctrin Christ. c. 6. That when he understood them no Writing appear'd more Wise and Eloquent Greg. Nazianzen a man of a prodigious Wit great Learning and Eloquence and an excellent Poet when he came over to the Study of this sacred Philosophy vilifies all other ornaments of Literature amongst the Greek Philosophers as infinitely below those Divine Oracles Illyricus says that although we find not in the Sacred Scriptures that idle or delicate itch of Words that external sweetness or allurement that numerosity of sounds or those pleasing trifles which the vain-glorious Orators of Greece and Rome beautified their so much celebrated harangues with yet we find there a Grave and Masculine Eloquence exceeding all others By the very precepts of Rhetorick what may be ones mans Eloquence may be anothers Folly because the stile must be found according to the various circumstances of Persons and Things The Lawyer pleads Eloquently and strives to move the Affections of others The Judge pronounces the sentence Gravely A King commands or forbids Plainly But if the King perswades or the Judge contends they throw off the person of a King or Judge and assume the person of a Subject and Pleader What then is the Law of the King of Kings and Lord of Lords Do we think our God will use Inductions as Plato Syllogisms as Aristotle Elenchs as the Carmeades Epiphonema's as Cicero Subtilties as Seneca or words far fetcht joyned together with an artificial Sintax with respect to weight number and sound If a Royal Edict were published in that kind of speech consisting of School follies every wise man would laugh at it The more plain the Word and Law of the great God is 't is so much the more becoming the Divine Author and Lawgiver and more profitable for mankind because so 't is more easily understood being like dayly food accommodated to every Palat But what if in that humility of stile in Scripture there be more height and loftiness and more profoundness in its Simplicity more beauty in its nakedness and more vigor and acuteness in its seeming rudeness then in those other things we so praise and admire c. This Holy Book is of most powerful efficacy to instruct the humble and confound the proud In History the main thing praise worthy is Truth which is here set forth indubitably True Beauty abhors and indeed needs not the bedawbings of a pencil for the more naked it is 't is so much the more attractive and as Jewellers say The richer the Gem is the less it needs the assistance of Gold or Art to set it off c. If a proper and comely man walks upon Stilts to appear Taller it adds nothing to his beauty but diminishes the decorum of his natural proportion Yet nevertheless there is in Scripture a peculiar and admirable Elegance so that I may boldly say that Cicero's smooth and elaborate blandishments are but exercises of Puerility in comparison of the grave lively and venerable Majesty of the Prophet Esaias stile as the very Exordium of his Book shews Esa. 1.2 c. which is full of Ingenity and Eloquence Humility and Grandiloquence Reason and Affection And it may be safely asserted that considering the Method and Stile that was thought most convenient by the Sovereign Dictator of this blessed Writing the Argument of which it treats
Sin is put for Sinners Isa. 1.18 Though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as wool that is the sinners by having their iniquities pardoned shall be cleansed and purified from the guilt and condemnation of sin for Sin properly and in it self cannot be made clean Psal. 51.9 Matth. 8.3 his Leprosie was cleansed that is the Leprous man was healed Ps. 25.11 Exod. 14.4 Gen. 34.29 Deut. 8.17 Job 15.29 Prov. 31.29 Esa. 10.14 and 30.6 Rev. 18.3 Prov. 15.6 Jer. 20.5 c. Job 6.22 Prov. 5.10 c. 2. The thing Contained is put for the thing Containing and a thing in a Place for the Place GEN. 28.22 And this stone which I have set for a Pillar shall be Gods House that is this Place where I have erected a statue of Stone Josh. 15.19 Give me springs of water that is some portion of Land where there may be springs of water for 't is added that he gave her the upper springs and the nether springs that is a Field in which there were Springs in the higher and lower part See Ezek. 26.5 14. Hosea 9.6 Amos 8.5 Math. 2.11 They opened their Treasures and offered him Gifts that is they opened their Cabinets for so says Kirstemius upon the place the Arabick word signifies or Purses where their Treasure or precious things were kept See Psal. 135.7 Matth. 12.35 Matth. 22.13 Cast him into outer Darkness that is Hell the place of Darkness See more examples Matth. 25.10 They that were ready went with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the marriage that is into the place where the Marriage was to be celebrated It is said in the same Chapter v 21 23. Enter thou into the Joy of thy Lord that is into the place of joy the Coelestial Kingdom Mark 3 1â—â— And unclean Spirits when they saw him fell down before him viz. Jesus that is men possessed with unclean Spirits Luke 21. For all these have of their abundance cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the gifts of God that is into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gazaphylacium the place where those offerings were put which were bestowed upon God It is therefore called Corban i. e. a Gift Matth. 27.6 See more Acts 16.13 16. where Prayer is put for the place of prayer as also Luke 6.12 Heb. 12.1 Let us run with patience the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certamen Strife or race that is set before us that is our course in this place of strife or racing Rev. 8.3 And another Angel came and stood at the Altar having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Golden Incense that is a Golden Censor as we translate it See verse 5. To this kind of Metonymie may be referred when the Wind is put for that quarter of the World from whence it blows 1. Chron. 9.24 Jer. 49.32 and 52.23 Ezek. 5.12 Matth. 24.13 And where any River is put for the bordering Country by which it runs Esa. 23.3 Jer. 12.5 Zach. â—â— 3 See also Jer. 2.18 where it is with all a Metaphor 3. Time is put for things done or existing in Time THIS is to be understood of the word Time it self as also of Names which expresse Parts of Time whether it be naturally or by institution divided Time 1 Chron. 12.32 And the Children of Issachar which were men that had understanding of the times to know what Israel ought to do that is they were skilful and well instructed in prudence whereby they knew what to do and when to do it and therefore went before the Israelites 1 Chron. 29.30 With all his Reign and his viz. Davids might and the times that went over him and over Israel and over all the Kingdoms of the Countries that is the various Negotitiaons and Chances whether prosperous or adverse which in any of those times happened to them Esâ—â—h 1.13 Then the King said to the wise men which knew the Times that is who knew past transactions which happened in the respective times or who knew how prudently to manage and act all things in season Job 11.17 And thy time shall arise above the Noon day so the hebrew that is thy Meridian prosperity shall be clearer then the light or most illustrious Psal. 31.15 My times are in thine hands that is my Life Health and the whole state and course of my Life for whaâ—â—soever changes come thou governest them by thy providence See Ps. 139.1 â—â— 3. c. 2 Tim. 3.1 c. An Age which is a part of Time as Heb. 1.2 By whom also he hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ages that is the world which endures for Ages and therefore all things existing in time So Heb. 11.3 This signification comes from the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both Ages and World Rom. 12.2 Be not conformed to this Age that is the impiety of this World or the wicked men living in this Age. For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Matth. 13.22 Mark 4.19 Luke 16.8 2 Cor. 4.4 Gal. 1.4 Eph. 2.2 and 6.12 2 Tim. 4.10 c. Years Prov. 5.9 Lest thou give thine honour unto others and thy years unto the Cruel lest thou give thy Life unto a Jealous Husband who will kill thee whereas otherwise thou mayst be safe and secure See chap. 6.32 33. c. Dayes Deut. 4.32 Ask now of the Days that are past which were before thee c. that is the histories and Transactions of former times search the Annals 1 Sam. 24.19 Wherefore the Lord reward thee good for this day which thou hast done unto me so the original that is for the benefit and good I received from thee this day Mark 13.19 Those days shall be such an affliction as was not from the beginning that is what shall come to pass in those days or in that time This denotes such prodigious Calamities as if that time were even Misery it self 1 Cor. 4.3 But with me it is a very small thing that I should be judged of you or of mans day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as we translate it mans Judgment because there are certain Days allotted for Judgments Eph. 5.16 Redeeming the time because the days are evil that is very many evils scandals and sins are perpetrated in these times The Books of Chronicles are called the words of days that is a repetition narrative or rehearsal of the gests and transactions of those times The Days of any one in Scripture phrase is called that time wherein any signal thing for good or evil happens to him For Good as Hosea 1.11 Luke 19.42 44. For Evil as Iob 18.20 Psal. 137.6 7. Eccle. 5.19 Jer. 17.16 with Jon. 1.3 and 3.10 and 4.1 5 9 10 11. Jer. 14.7 20 21 c. Ezek. 21.19 and 22.4 Obad. 12. Micah 7.4 Psal. 37.12 13. With respect to the Effect Calamities and Misfortunes are called the days of the Lord because he justly punishes men for
their malignity and wickedness Job 24.1 Esa. 13.6 Joel 1.15 and 2.1 2. Amos 5.20 Zeph. 2.2 and 1.14 15 16 18. By way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last Judgment when God shall reward every man according to his works is called the day of the Lord Joel 2.32 Act. 2.20 1 Cor. 1.7 1 Thess. 5.2 c. The day of the Son of man Luke 17.24 26. is expounded verse 30. to be the day wherein the Son of man shall be revealed That appellation by an Antanaclasis is taken otherwise verse 22. The days will come when ye shall desire to see one of the days of the Son of man and ye shall not see it Brentius upon the place says The sence is because things are now in tranquility the Son of man is despised and rejected But so great calamities shall come upon Judea that men shall desire but for one day to see me and enjoy my help but shall not compass their desires Illyricus says ye shall desire to see that is enjoy for a small season those good things and that good state you are in whilst I am present with you but c. See verse 23. and Matth. 24.21 23. c. Christ calls his day the season of his coming into the Flesh in the fulness of time John 8.56 Your Father Abraham rejoyced to see my Day and he saw it and was glad that is he saw it by a peculiar appearance and believed upon which D. Franzius says None may doubt but a prospect of the face and person of Christ was shewn and exhibited to Abraham in his Divine vision viz. As he was born of a Virgin come of Abraham's seed beginning with miraculous ministrations exalted from his passion to the right hand of the Father and to come in the last day and Crown him in another Life The Day of the exhibition of Christ in the flesh is called Mal. 4.5 The great and terrible day of the Lord or as others render it honourable and fearful as Jacob adorn'd the place where the heavenly Manifestation was made with the same Epithete Gen. 28.17 How dreadful is this place This is no other but the House of God and the gate of Heaven This day viz. the manifestation of the Messiah is dreadful or terrible to Devils because by his power their Kingdom is destroyed John 12.31 1 John 3.8 As also to the Impious and Rebellious Enemies of Christ See Malachy 3.2 and Matth. 2 3. An Hour Mark 14.35 He that is Christ prayed that if it were possible the Hour might pass from him that is that most bitter passion the thoughts of which at that time troubled and oppressed him John 12.27 Father save me from this hour that is from the Anxiety and Agony which I shall suffer in the time of my passion Christ spoke of the time of his Passion and Death at the thoughts of which as a true and real man he seemed to be in a great trembling and consternation The End or last time is put for reward which is wont to be given when one has done his work as Prov. 23.18 Prov. 24.14 20. Jer. 29.11 So 1 Pet. 1.9 Receiving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of your Faith even the Salvation of your Souls which the Syriack renders Reward or Retribution But this Reward given by God is not a debt but of free Grace and Mercy because a merited reward or wages must bear proportion to the service done but no service of ours can bear proportion to Everlasting Life and Happiness so that it necessarily follows that the reward is purely of Grace Feast is put for the Sacrifice which is offered upon the Feast day as Exod. 23.18 Thou shalt not offer the blood of my Sacrifice with leavened Bread neither shall the fat of my Feast remain untill the Morning that is the fat of the Lamb to be sacrificed or of the sacrifice of my Feast as Junius and Tremellius render it As also the Chaldee So Esa. 29.1 Let them kill Feasts that is as we translate it sacrifices See Mal. 2.3 Psal. 118.27 Bind the Feast so the hebrew with Cords even unto the horns of the Altar that is the sacrifice of the Feast or Festival day c. The Passeover is put for the Lamb which was slain and eaten on that Festival in memorial of the Deliverance from Egypt Exod. 12.21 And kill the Passeover that is the Paschal Lamb. 2 Chron. 30 17. Mark 14.12.14 Matth. 26.17 18 19. Luke 22.8 11 13 15. Summer is put for Summer Fruit Esa. 16.9 Jer. 40.10 Amos 8.1 2 Sam. 16.2 For in these places the hebrew is only Summer Harvest is put for Fruit gathered in the time of Harvest Exod. 23.10 Deut. 24.19 Esa 16.9 Joel 3.18 'T is also put for the Reaper Esa. 17.5 Which we translate Harvest-man 4. The Opinion of Men is put for the Thing it self IN Holy Scriptures sometimes things are named and described according to appearance or mens Opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are in their own Nature This happens 1. In single words as Nouns and Verbs 2. In a Conjunct phrase In Nouns 1 Sam. 28.14 15 16 20. That Diabolical spectrum or Apparition rais'd by the Witch of Endor in the likeness of Samuel is called Samuel because he falsly gave out that he was Samuel and the deluded spectators thought him so Hananiah is called a Prophet Jer. 28.1 5 10. Not that he was truly so but so reputed 'T is said Ezek. 21.3 I will cut off from thee the Righteous and the wicked where by Righteous is meant persons that were only so in appearance having an external form of Righteousness which begat the good opinion of men but with respect to Gods notice that knows the inward frame of the Heart to be unsound there is to be unrighteous Matth. 8.12 The Jews are called the Children of the Kingdom because they seemed to be such and Christ says Matth. 9.13 I am not come to call the Righteous viz. such as are so in their own eyes but sinners to Repentance Luke 18.9 Rom. 10.2 3. c. Luke 2.48 Joseph is said to be the Father of Jesus and verse 41. he is said to be his Parent because he was thought to be so by men which is expresly said Luke 3.23 See John â—â— 42 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save them that beleive verse 25. Because the foolishness of God is wiser then men c. Where Preaching of the Gospel c. is called foolishness not that it was really so but because the worldly wise reputed it so as verse 18. viz. To teach Salvation by the Cross to seek Life in Death and Glory in Disgrace which the Carnal Worldling thought folly as verse 23. The Devil is said to be the God of this World 2 Cor. 4.4 because he boasts that the Kingdoms of this World are at his disposal Matth. 4.8 9. Luke 4.6 7.
be taken either from a simple similitude or from Analogye or proportion And that these two are different because there may be a similitude betwixt two as between a living and a painted man whence the name of the Man is ascribed to the picture But in proportion two answers two as Aristotle in his second Book of the Soul compares a â—â—oot to the Mouth because it performs the same office to a Plant as the Mouth does to a living Creature Here is indeed a double similitude for a Plant is compared to a living Creature and the Root to his Mouth because Plants receive their nourishment from the Root as a living Creature does by the Mouth Of the first sort is that Metaphor when drops of Dew are called Pearls when Flowers are called Stars or a gross corpulent man is called a hog Of the later are when the master of a Ship has been by Poets compared to a Waggoner and e contra because he takes the same care of his Waggon as as the Master does of his Ship In Scripture Metaphors we shall observe the same distinction but promiscuously 2. As to its difference from a similitude and Parable the difference is either contracted or more large for in a similitude there is a manifest comparison of one thing with another and so 't is a logical Argument but in a Metaphor there is one thing put for another that 's like it which nevertheless in its explication is to be handled by an apparent similitude And we are to note here that frequently in Scripture especially in the Proverbs of Solomon a Word or Phrase may be expounded by the deficient particle And in such it is rather a contracted Similitude then a Metaphor and therefore many things of that nature are not hereafter reckoned amongst Metaphors 3. As to its Dignity as this Trope is the most frequent so it the most florid and pleasant giving a most wonderful energy or power and evidence to the style of Holy Scripture so that it may be truly called the Academy or School where God Communicates the knowledge of Nature and the Creation to his Scholars affording matter enough for their most serious and diligent study making plain those Divine and glorious matters therein revealed in terms which call for deep scrutiny and search into their Nature and Proprieties For as Rivet tells us Isag. ad Script Sacr. cap. 5. p. 49. The Scripture chiefly treating about things relating to Grace and Glory yet affords occasion for the perfection and study of all Phylosophical knowledge and borrows so much of natural things as may serve for a looking-glass to represent Divine things to our Eyes c. 4. As to the manner of handling whereas the properties of things from whence they are deduced are many and various there must be great care and accuracy used to find out the Reason of the similitude and the Scope or intention of the Comparison lest there may be an Abberration from the proper coherence of the Text or the Analogy of Faith to do this it is needful that a person be well acquainted with the respective Natures and the Phylosophical Notions and Theories of all things from whence this Trope is taken as also with the peculiar Customes and distinct qualities of other Nations particularly the ancient Jewish state in their Ecclesiaâ—â—tical and Civil Government and Oeconomy besides the knowledge of the Original Languages in which the Scriptures were penned as Hebrew and Greek which very frequently carry a native Grace and emphatical fulness hardly expressible with the same beauty and significancy in a Translation More particularly there ought to be care taken that one Metaphor be not strained to express things in themselves quite opposite nor make the parallels run till they grow lame for one Metaphor may be brought to signifie many things with respect to some different qualities and diverse Attributes Thus Christ is called a Lyon Rev. 5.5 because noble Heroick and unconquerable The Devil is called a Lyon because roaring rapacious and devouring 1 Pet. 5.8 Wicked men and Tyrants are called so Job 4.10 11. 2 Tim. 4.17 Because they are fierce outragious and cruel to weaker men as the Lyon is to weaker Creatures By the like Reason an Vnicorn is compared to the Goldly with respect to its strength and courage Psal. 92.10 And to the wicked because of its desperate boldness and spitefulness Psal. 22.21 Leaven expresses the wonderful force and penetrating vertue of the Word and Kingdom of God Matth. 13.33 With respect to its piercing and diffusive quality but it is applyed to corrupt and evil Doctrine Matth. 16.6 1 Cor. 5.6 7. Because of its malignant and sowring quality which is also very spreading and insinuates it self into all the parts Sleep Metaphorically denotes the quiet and peaceable Death of the Godly 1 Thess. 4.13 14. And the carnal security carelessness and infidelity of sinners Rom. 13.11 Eph. 5.14 The Sun amongst other things denotes happiness because of its light and splendor Judg. 5.31 and in felicity or misfortune because of its scorching and excessive heat Psal. 121.6 Matth. 13.6 21. c. A shadow signifies protection against evils as Esa. 49.2 and many other places because it defends from intemperate heat It also denotes great perils and calamities as Psal. 23.4 Luke 1.79 because of its darkness and foggyness which are symbols of sorrow and evil A River Metaphorically denotes plenty of good and desirable things Psal. 36. 8. 46.4 Esa. 66 12. Because of the abundance of its Waters and the usefulness thereof well known It also denotes terrors perils and overwhelmings Psal. 18.4 and 124.4 because of the danger of its rapid and sudden inundations The Harvest is used in a good sence Psal. 126.4 5 6. Matth. 9.37 And elsewhere because of the great profit and necessity of the gathered fruit 'T is also used in a bad sence Jer. 51.33 Joel 3.13 because it is cut down and destroyed Treasure and Treasurer is also to be understood in a good sence Matth. 6.20 c and in a bad sence Rom. 2.5 both are joyned Matth. 12.35 Sometimes Metaphors taken from diverse things are joyned together where there is a necessity of a distinct enumeration an evident example of this we have Lam. 3. to the 16. ver Where Metaphors are taken sometimes from Men of different circumstances and capacities sometimes from Beasts to set forth the punishments inflicted by God So in Eph. 2.20 The Metaphors taken from Civil Society and from building are joyned together to set forth the Mystical Conjunction of the Godly in Christ c. 5. As to the variety of the Metaphors Bartholinus rightly says That they may be taken from all things in the World whether substances or accidents natural or artificial things And Cicero says Nihil est in rerum natura unde simile duci non possit that there is nothing in nature from whence a similitude may not be brought adding that the variety of Metaphors is
almost infinite Others say that 't is as possible to empty the Sea with sieve as to reduce or confine Metaphors to certain Classes or bounds The like may in a manner be said of the Metaphors in Holy Scripture But in as much as it is very profitable for such as are studious in that Sacred Writing it shall be endeavoured so to dispose of most if not all the Metaphors as much as may be done among such a multitude of them found there especially the most frequent and illustrious as that they may be reduced to a certain Order under their respective Heads which will inable us to give a found judgment of the most Elegant and Rhetorical part of the Bible And if any be missing the Harvest being large it may stir up others to gather up and improve the gleanings 6. As to the right distribution or distinction of Metaphors into their right Classes or Heads some take the Method of Plutarch and Quintilian who to avoid confusion in such an infinite variety which can scarce be concluded or terminated by art rightly say that the most illustrious sort of Metaphors are to be expounded and distinguished under certain heads and they make them four viz. 1. From animate things viz. such as have life to animate as when God is put for a Magistrate or a Shepherd for a Prince or Ruler 2. From animate things to inanimate viz. things which have no life as when the Earth is said to Groan and the Olive to Lye 3. Or from inanimate things to animate as when Christ is called a Door a Vine c. 4. Or from inanimate things to inanimate as when the Mystery of Salvation is called a foundation 1 Tim. 6.19 2 Tim. 2.19 c. Others not respecting things as they are in Nature observe a Grammatical series or order because Metaphors are found in Nouns Verbs and Adverbs In Nouns Substantives as where it is said Deut. 22.14 The fat of the Kidneys of Wheat for choice grains of Wheat where is a double Metaphor First In Fat for the choiceness or preciousness and Secondly In Reins which is put for Grains because they are like them in Form and both are joyned because the Reins in a living Creature are covered with Fat Thus Christ is called the Light of the World Joh. 8.12 The Good Shepherd Joh. 10.11 The Apostles are called the Salt of the Earth Matth. 5.13 c. In Nouns Adjective as when one is said to be of Vncircumcised Lips Ears Heart as Exod. 6.12 Jer. 6.10 and 9.26 For to be of an impure and sinfull heart when the unbelieving and worldly minded man is said to be Dead Mat. 8.22 When the Word or Heavenly Doctrine is said to be sound 1 Tim. 1.10 and 6.3 2 Tim. 1.13 and 4.3 c. In Verbs As when 't is said of the Wicked they shall wither Psal. 37.2 That is they shall perish The Soul is said to thirst when it earnestly and vehemently desires any thing Psal. 42.2 So when putting on is taken for assuming as Eph. 4.24 In Adverbs As when to take a thing hardly is put for Grief and Sorrow as Gen. 21 11. To speak hardly is put for roughly or severely as Gen. 42.7 To be grievously wounded is put for very much 1 King 22.34 Thus in the vulgar Latine Edition but the Hebrew is without Adverbs there But a more proper Example is in Matth. 26.75 He wept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitterly that is very much a Metaphor taken from Tast So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splendidly is put for eminently or sumptuously Luke 16.19 But waving these our method shall be to consider this Trope 1. More Specially 2. More Generally 1. More Specially which shall be about things that are translated to God which properly belong to Man Chap. 7. The 2. About what things belonging to other Creatures are ascribed to God Ch. 8. The 3. When things properly ascribable to persons are attributed to things that are not persons Chap. 9. 4. More Generally which shall be to lay down the distinct Heads and Classes of Metaphors with succinct Explications of each 5. We shall produce such Metaphors taken from God and the Creatures as are obvious in Universal Nature ch 10 11.12 6. Such as are taken from Sacred persons and things as Divine Worship c. Chap. 13. CHAP. VII Of Metaphors Translated from Man to God which kind is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANthropopatheia is a Metaphor by which things properly belonging to Creatures especially Man are by a certain similitude attributed to God and Divine things It is likwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condescension because God in his Holy Word descends as it were so low as our capacities expressing his heavenly Mysteries after the manner of men which the Hebrews elegantly call The way of the Sons of men In this Metaphor it is very necessary to take great heed that no mean base or indecent thing be attributed to the most High and Holy Majesty but that the Reason of the similitude be always improved with this Caution or Canon of Divinity viz. Whatsoever is translated from Creatures to God must first be separated from all imperfections and then that which is perfect may safely be ascribed to God To understand these similitudes as the Lord descends graciously to us so let us with a Devout mind by Faith and Prayer ascend unto him comparing spiritual things with spiritual 1 Cor. 2.13 That we may have honourable apprehensions of him and his Divine Mysteries which cannot be done without the aid of the Holy Spirit who only knows the things of God and the depths of his Wisdom revealing them to men by the Word 1 Cor. 2.10 11. To this may our Saviours speech be referred John 6.53 When by a similitude of humane things he speaks of the participation of heavenly things some of the Disciples being of gross and carnal understandings said This is an hard Speech who can hear it abhorring such Flesh eating and Blood drinking to whom Christ says ver 63. It is the spirit that quickneth the flesh profiteth nothing The words that I speak unto you they are Spirit and they are Life That is my words are not to be received in the mode and measure of vulgar or Earthly things but waving such thoughts by the aid and guidance of the Spirit as things spiritually spoken they are to be spiritually understood and by Faith to be beleived for so they are Life and give Life c. In proceeding we shall not only shew those Metaphors that respect God considered singly in his Essence and Divine Majesty but also as manifest in the flesh Some Metaphors are taken from Man and some from other Creatures From Man as 1. His Parts and Members 2. His Affections 3. His Actions 4. His Adjuncts Of which in order The Parts and Members of a Man attributed to God A Soul is attributed to God by which his Life Essence and Will and therefore God himself is
Luke 5.34 John 3.29 This Title is ascribed to Christ for many Causes principally for his unspeakable Love to his Church which is by Faith espoused to him Hosea 2.19 Eph. 5.26 27 28 c. He is called a Witness which term is applyed to the Messiah Esa. 43.10 and 55.4 Rev. 1.5 and 3.14 Because of a certainty he discovers heavenly Truth to us John 18.37 As also because he hath most exactly fulfilled whatsoever the Prophets of the Old Testament have foretold concerning him John 1.17 c. External Adjuncts of a man are either inseparable or separable The inseparable are being in a place and time Each of these is attributed to God who in his own nature is Eternal and not circumscribed to place by an Anthropopathy First More Generally Place is ascribed to God Psal. 24.3 Who shall stand in his Holy Place viz. The Holy Kingdom where the Scriptures say his Habitation is He is said to Go out of his place when he manifests his conspicuous and apparent presence as Esa. 26.21 Micah 1.3 He is said to Retire or Return to his place when he withdraws the benefit of his Grace and as it were hides himself in order to punish offenders Hosea 5.15 More specially a seat or Throne is attributed to God Exod. 17.16 of which before Psal. 9.7 8. and 11.3 4. and 47.8 9. Esa. 66.1 Matth. 5.34 By which his most superexcellent Majesty sublimity and Authority is intimated The Prophet Jer. 14.21 Prays God that he would not abhor or disgrace the throne of his Glory By which Judea is understood wherein the visible or peculiar Kingdom of God was contained and where God vouchsafed the most eminent appearances of his Power and Glory Or else the Temple of Jerusalem as in chap. 17.12 It is taken upon which Rabbi Moses Maimon Every place which God hath appointed for the manifestation of his Power and Glory is called his Throne For great and powerful men as Kings and Princes sit in their Thrones when they make a solemn appearance so are we to understand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiss solemn Throne of the Magnificence Power and Dignity of him to whom it is attributed When a Throne and sitting upon it is attributed to Christ we are to understand that heavenly Kingdom and Government to which he was exalted in his humane nature as Psal. 45.6 7. Esa. 16.5 Matth. 19.28 Heb. 1.8 and 4.16 and 8.1 c. The Earth is said to be the Lords Footstool Esa. 66.1 Matth. 5.35 By which is noted his immensity for he is present in the lowermost part of the World Or the Ark of the Covenant in which by special revelation he was to manifest his presence according to 1 Chron. 28.2 Psal. 99.4 5. and 132.6 7. Lam. 2.1 Some by this appellation would understand the Sanctuary of God See Psal. 99.4 5 8 9. Upon which Illyricus says the sence is know that no where else nor with any of the Gentiles is the true Worship of God and his propitious presence to be found Therefore seek him here according to his Word and Promises When it is said of Christ Psal. 110.1 The Lord said unto my Lord sit thou on my right-hand until I have made thine Enemies thy Footstool and 1 Cor. 15.25 For he must Reign till he hath put his Enemies all under his feet and Heb. 1.13 It intimates that he will most perfectly conquer and subdue his Enemies as it is said Psal. 8.6 Eph. 1.22 Heb. 2.8 c. That all things are put under his Feet Neither is Place only ascribed to God but a local Posture or Situation also as Psal. 10.1 Why standest thou afar off by which the delay of Divine help is noted A metaphor taken from men who when they stand at great distance cannot lend a helping hand To stand at the right hand notes his powerful help and favour as Psal. 16.8 Because he is at my right hand I shall not be moved So Act. 2.25 God is said to Sit Psal. 29.10 and other places in the same sence that a Throne is ascribed to him by which his Government Divine Judgement and exercises in peculiar actions are signified He is said to Sit upon a Cherub Psal. 80.1 and 99.1 because of the peculiar manifestation of his presence in that place He is said to Sit upon the Circle of the Earth Esa. 40.22 because of his Majesty in Glory which infinitely excells all the Glories of the World and therefore the Inhabitants of the Earth are called Grashoppers c. Of the sitting of Christ at the right hand of God we have spoken before God is said to Dwell on High in Sion in the Church and in Contrite hearts c. Psal. 68.16 17. and 132.12 13 14. Psal. 135.20 21 Esa. 57.19 Ezek. 37.27 John 14.23 2 Cor. 6.16 by which the gracious Manifestation Action Defence Illumination Consolation and Salvation of his Divine presence to his people is to be understood It is an emphatical word which Paul uses 2 Cor. 12.9 That the power of Christ may rest upon me the words properly are that the vertue or power of my God may dwell upon me or that he would place his Tabernacle upon me and as an Vmbrage or Shadow may surround cloth and protect me When the Cloud of Glory had filled the Temple Solomon said 1 King 8.12 The Lord said that he would dwell in the thick darkness that is by this sign he manifests himself to be present as he said to Moses Lev. 16.2 I will appear in the Cloud upon the Mercy-Seat See Exod. 19.9 and chap. 16.10 Num. 9.15 Esa. 6.4 Matth. 17.5 c. The phrase of Gods sitting in the Heavens or dwelling there as Psal. 2.4 Psal. 103.18 19. 1 King 8.39 43. and Illyricus thus expounds Heaven neither ought nor can when it is called the Habitation of God be understood of a certain real or material place but it has rather a metaphorical signification and denotes that spiritual Kingdom Glory and Felicity in which God with his Holy Angels and other blessed Spirits Lives and Reigns as Psal. 115.15 16. The Heaven even the Heavens are the Lords but the Earth hath he given to the Children of men that is he requires and Commands spiritual good and Divine Worship to be given to him and leaves them to enjoy the good things of the World for he in a proper sence requires not Money Calves or Kids c. And the Learned Gerhard says God is every where with respect to his Essence but he is said to dwell in Heaven with respect to the more ample appearance of his Majesty and Glory so the whole soul is in every part of the Body but most radically in the head most effectively in the head because its most excellent effects are from thence produced So Alcuinus God is therefore said to dwell in the Heavens because the Angels and the Souls of blessed Saints have a clearer and more illustrious prospect
and knowledge of him then the Saints on Earth can have by reason of their dwelling in so gross a habitation Likewise Polanus The Scripture oftentime says that God dwells in the Heavens not that he is there included but to intimate that he is above all in Majesty Power and Operation so as that he cannot be hindered by any on Earth as also that our minds may be elevated above the World so as that we may have no low or carnal or worldly thoughts of God c. To this may be also referred when it is said That the Holy Ghost doth rest upon any as Num. 11.25 26. 2 King 2.15 By which the distribution and energy or power of his gifts is intimated This Spirit is said to rest upon the Messiah Esa. 11.2 and 61.1 which is to be understood of the Communication of his gifts in their absolute fulness to Christ according to his humanity Psal. 45.7 8. John 3.34 The visible symbol was the resting of the Holy Spirit upon Christ in the likeness of a Dove Matth. 3.16 c. Time is ascribed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a way of humane speaking but is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a way of divine Dialect of his absolute Eternity-Sometimes the description of Gods Eternity is taken from the Names and Differences of Seasons as Years are ascribed unto God which nevertheless are said to be throughout all generations Psal. 102.24 And shall have no end verse 2â—â— That he is the same and that his years shall not fail Heb. 1.12 And that the Number of his Years cannot be searched out as Job 36.26 Dayes are also attributed to him whence he is called the Ancient of Days Dan 7.9 which are called the Days of Eternity Micah 5.1 2 Pet. 3.18 Eternity is described by eternal time or times Rom. 16.25 2 Tim. 1.9 Tit. 1.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secula Ages by which term properly times and things done in time are noted Eph. 3.9 Col 1.26 c. Sometimes two or three differences of time that Eternity which wants Beginning Interruption and End may be expressed Heb. 13.8 Jesus Christ the same that is always like himself invariable and immutable yesterday to day and for ever that is from Eternity to Eternity Rev. 1.4 Grace be unto you and Peace from him which is and which was and which is to come or will be that is who is the Eternal God so in the 8th verse there is another symbol of Eternity I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alpha and Omega the first and last letters of the Greek Alphabet which denote the beginning and end of any thing which are the bounds and notes of time brought to express him who is the beginning without beginning and the end without end that is who is indeed absolutely Eternal so Christ speaks chap. 21. and 22.13 as is apparent from the context To this may be referred where the Scripture uses words concerning God which respect the time to come whereas in Eternity there is not properly any time past or to come as Psal. 139.2 Thou understandest my thought a far off that is long before it came in my mind as verse 4. For there is not a word in my Tongue but lo O Lord thou knowest it altogether It is said Rom. 8.29 For whom he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknow he also did predestinate c. Rom. 11.2 God hath not cast away his people which he foreknew c 1. Pet. 2. Elected according to the Foreknowledge of God the Father c. D. Mylius upon Rom. 8. says thus God is said to Foreknow such as he foresaw would believe in his son not that there is any future time properly ascribable to God in whom no accident condition or circumstance of time and place can be admitted but these things are spoken of God by an Anthropopathy that is after the manner of men This Prescience of God inasmuch as it is certain and never failes therefore such as he Foreknew he also predestinated for this Foreknowledge is never without predestination Ambrose confirms this interpretation in these words Those whom God Foreknew would embrace the Faith he elected them to the promised rewards that they that seem to believe and either are not really such as they pretend to be or forsake the Faith may be excluded for such as God hath elected to himself do remain his 1 Pet. 1.20 'T is said of Christ the Lamb of God and the Redeemer of the World that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foreknown before the Foundation of the World that is he was ordained by the Eternal Decree of God to be offered as a sacrifice for the sins of men Hitherto of inseparable Adjuncts the separable are various we shall recite some Armour and Weapons are attributed to God for he is sometimes said to be clad in Arms to denote the exertion or execution of his Wrath and Vengeance Psal. 35.2 3. Take hold of Shield and Buckler and stand up for mine help Draw out also the Spear and stop the way against them that persecute me c. Esa. 59.17 18. For he put on Righteousness as a Breast-plate and an Helmet of Salvation upon his head and he put on the Garments of Vengeance for Clothing and was clad with zeal as a Cloak c. Jer. 50.25 It is said The Lord hath op'ned his Armory and hath brought forth the weapons of his indignation for this is the work of the Lord God of Hosts in the Land of the Chaldeans when by the Enemy he brings punishment and a general destruction upon a people thus the King of Babylon is called Gods battle axe and weapons of War for with him will he break in pieces the Nations and with him will he destroy Kingdoms Jer. 51.20 Because by him and his Host the Lord did afflict and make desolate several Countries More especially a Bow Arrows and strings are attributed to God Psal. 21.12 Lam. 2.4 and 3.12 He hath bent his bow like an Enemy he hath set me as a mark for the Arrow By which the effects of his Divine wrath against the wicked are noted By the Arrows of God are meant swift and unlookt for Calamities sent for sin Deut. 32.22 23 24. I will heap mischiefs upon them I will spend mine Arrows upon them Job 6.4 Psal. 38.2 3. and 64 7 8. Zach. 9.14 Lam. 3.13 And more particularly the Arrows of God are said to be Hail-Stones Thunder Lightnings Coals of Fire c. Psal. 18.13 14. and 144.6 Hab. 3.11 Sometimes the inspired efficacy of the Gospel in saving the Godly and Judging and Condemning the wicked Psal. 45.5 Esa. 49.2 John 12.47 48. 2 Cor. 2.15 16. A Sword is ascribed to God by which likewise is intimated his Wrath and Vengeance of which that is an index and symbol Deut 32.41 Judg. 7.20 Ps. 17.18 Esa. 27.1 and 34.5 6. Ezek. 21.8 9
17.4.6 Christ in his passion was placed as it were in a wide Wilderness and spiritually drank of the greatest Torrent of all tribulations and dolors which by his passing over the Brook Kedron which had its name from its blackness and darkness is noted John 18.1 So much of that Sometimes a Stream or Brook is taken metaphorically in a good sence either because of the abundance of VVaters which are transferred to plenty of good things Job 20.17 By the brooks of Honey and Butter to which Rivers and Floods are added is signifyed a confluence of prosperous pleasant and desireable things even to full satisfaction Psal. 36.8 God is said to make Believers drink of the Rivers or Brooks of his pleasures that is to bestow a plenty of blessed sweet and heavenly good upon them which is that life and overplus or more than abundance which Christ promised to his Sheep John 10.10 Prov. 18.4 The Well-spring of Wisdom is called a flowing Brook that is the mouth of a wise man does largely and abundantly utter and Communicate wisedom See Esa. 66.12 Amos 5.24 where there are express comparisons Or else the Reason of their being taken in a good sence is because in dry and unwatered Countries the inundation of Brooks are very seasonable and profitable Esa. 35.6 In the wilderness waters shall break out and streams in the Desart He adds ver 7. And the parched ground shall become a Pool and the thirsty Land-springs of water This is a metaphorical description of the blessings of Christs Kingdom and with respect to their sweetness and abundance A River if taken in an evil sence signifies the frequent irruptions and invasions of Enemies Esa. 18.2 A Nation whose Land the Rivers have spoiled Here is Divine vengeance foretold upon the wicked Ethiopians by armed Enemies who like mighty currents which none can resist were to overwhelm their Land Some take this properly because there are frequent inundations in Ethiopia a Country full of Rivers Others Metonymically understand it of Enemies who by the Rivers would invade the Country as the Turks often do Hungary upon the River Danubius See Esa. 8.7 If it be taken in a good sence it denotes the favour and blessing of God Psal. 46.4 There is a River the streams whereof shall make glad the City of God The Holy habitation which God placed in that City is intimated to be like a most sweet and pleasant River whose Rivulets or Streams exhilarate and rejoyce in the whole City and therefore it is added The holy of the Tabernacles of the most High By River Jehovah himself by his Grace and protection inhabiting there may aptly be understood and his streams are the special blessings or benefits we receive from his Divine protection which flow from his Grace as Rivulets from a River Neither would it be any error if it should be referred to the Word of God for where that is purely taught and flourishes God himself cannot but be graciously present there c. Esa. 41.18 I will open Rivers in High Places and Fountains in the midst of the Vallies I will make the wilderness a Pool of water and the dry Land-springs of water This is a metaphorical description of the Kingdom of Christ. Brentius upon the place By this metaphor of the Desert waters Fountains and Trees ver 19. is understood That God was to give the Gentiles who are called by the name of dry ground and Desert a most large and capacious Fountain that is the Preaching of his VVord in great plenty that they that are thirsty may drink of the Fountain that is Christ and Eternal blessedness John 7.38 He that believeth on me as the Scripture saith out of his belly shall flow Rivers of Living water Christ speaking of his being to give the Spirit to his believing Apostles by a wonderful effusion as ver 39. Therefore flowing of water must be understood of the plentiful gifts and operations of the Holy Ghost by which the Apostles and other Ministers by Preaching of the Gospel converted many unto Christ and filled them with living comfort VVhat Christ adds viz. as the Scripture saith belongs to the following words and the flowing of living waters out of their Bellies is inferred from some certain places of the Old Testament such as Esa. 58.11 Thou shalt be like a watered Garden and like a spring whose waters lye not that is fail not or do not wax dry Or from the whole substance of the Universal Gospel promises expounded or set forth by the allegory of Rivers Fountains and VVaters such are Esa. 44.3 and 49.10 Ezek. 36.25 26. Joel 3.1 and â—â— 23 Zach. 12.10 and 14.8 But Heinsius elegantly joyns the words as the Scripture saith with the words immediately going before He that believeth on me as the Scripture saith Christ has respect to that place Deut. 18.15.18 where the Prophet is promised Neither was there any place which was then more in their minds John 1.21 and 6.14 Act. 3.22 John 6.40 So that the words which follow out of his Belly shall flow Rivers of living waters are really the words of Christ himself as is clear ver 39. See John 4.14 so far he The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peleg which signifies a Rivulet River or Stream with a gentle or natural current is much of the signification of the former Job 29.6 Rivers of Oyl signifies abundance of good things Prov. 21.1 The Kings heart is in the hand of the Lord as the Rivulets of water that is he will incline it to what he pleases This similitude shews that Kings are carryed with great impetuosity where their inclinations prompt them But yet that it is in the power of God to convert them from evil to good as he dealt with the waters in the beginning directing the way where every River must run A Fountain is generally taken in a good sence with respect to Temporals and Spirituals Examples of the former are Deut. 33.28 The Fountain of Jacob that is the people of Israel which sprung from Jacob shall remain like a lasting Fountain Jer. 9.1 The Eye is called a Fountain or a vein of Tears that is it sheds Tears plentifully See Mark 5.29 Lev. 12.7 and 20.18 c. Examples of the later are Psal. 36.9 For with thee is the Fountain of Life that is thou O God art the cause of all Life and Heavenly blessedness Psal. 87.7 All my springs or Fountains are in thee The sence is That Believers regenerated by the Spirit of God of whom he speaks ver 4.5 should celebrate and sing praises to God in the Kingdom of Christ using this Argument All the Fountains of our life are in thee O our Blessed Saviour Thou alone art the Author Fountain and Original of Temporal Spiritual and Eternal Life Prov. 13.14 The Doctrine of the wise is a Fountain of Life that is wholesome or health-bringing and full of comfort like a clear Fountain which never wants refreshing or cooling water The
Job 4.8 Prov. 22 8. Hos. 8.7 To set an Harvest for any Hos. 6 11. is to seduce to Idolatry c. and so give cause for being divinely punisht upon which place see Tarnovius in his Comment Junius and Tremellius and Piscator 2. Because two things are most remarkable in Harvest viz. 1. That Corn or Fruits are cut or pluckt down and so wither 2. That they are reposited or plac'd in Barns c. to be preserved for use there arises a twofold Metaphorical notion from the term Harvest 1. To denote the Judgements of God Jer. 51.33 Joel 3.18 Rev. 14.15 16 17. where it is evident from ver 19. that the wrath of God is noted 2. The gathering of the Church Matth. 9.37 38. Luke 10.2 John 4.35 38. In the former places the wicked are as it were Mow'd or Reap'd down and like Tares cast into the fire as Christ speaks of the Harvest of the last or eternal Judgment Matth. 13.39 c. In the last place the godly are as it were placed in a garner fit for use c. Besides what is spoken of Harvest denotes the benefit of freedom or deliverance Jer. 3.20 The Harvest is past the Summer is ended and we are not saved that is all the benefits of the hoped-for Salvation and help fail us and we consequently perish For Joy is commonly figured in Scripture by Harvest and Vintage which is at the end of Summer Psal. 4.7 Esa. 9.3 In both those times viz. of the receiving Corn and Wine there is matter of Joy administred to men The Ministers and Preachers of the Word of God are metaphorically called by Christ Harvest men or Reapers in this spiritual Harvest which is the gathering of the Church John 4.36 37 38. where there is an eminent comparison of those which Sow and those which Reap c. where by Sowers he understands the Prophets of the Old Testament and by Reapers the Apostles he sent in Gospel times The Prophets promulgated the promises of Christs being to come and so as it were did throw the seeds of Gospel universal Preaching The Patriarchs and Prophets weeded and cleared the field of God of the Thorns and Bryers of Idolatry by the Preaching of the Law as before c. Matth. 9.37 38. Luk 10.2 The Ministers of the word are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labourers in this spiritual Harvest In which places we are taught the great necessity of a Ministry in the Church as well as of Labourers to save and gather the Harvest fruit Threshing in Scripture metaphorically denotes punishment and calamity Esa. 21.10 O my Threshing and the Son of my Floor we render it Corn of my Floor so by an Apostrophe he calls the People of God who were grievously afflicted in Babylon and as it were Threshed and ventilated upon a Floor till separated from its chaff and husks See Jer. 51.33 Amos 1.3 Micah 4.13 Hab. 3.12 Jud. 8.7 Esa. 28.27 28. Chaff and Stubble which is separated from the Corn by Threshing winnowing or sifting signifies the destruction of the wicked Obad. ver 18. Mal. 4.1 Matth. 3.12 Luk. 3.17 It denotes false doctrine 1 Cor. 3.12 with which may be compared Jer. 23.28 See Psal. 1.3 4 and 83.13.14 Esa. 17.13 and 41.2 Jer. 13.24 Hos. 13.3 Zeph. 2.2 c. Winnowing denotes the scattering of Enemies as chaff is blown away from the grain when winnowed Jer. 51.2 and 15.7 Also the separation of the godly from the Reprobate Matth. 3.12 In which Allegorical speech by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the floor we are to understand the Church of Christ scattered through Judea and the whole world by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fan the means by which Christ separates beleivers from hypocrites and wicked men which means are the preaching of the Gospel the Cross and Tribulation and lastly eternal judgement by the purging of his floor the very act of separating by VVheat Believers by Chaff Reprobates by the Garner or Barn the Kâ—â—â—dom of Heaven and Eternal Life And by unquenchable fire hellish and eternal punishment c. Sifting denotes diabolical temptation Luk. 22.31 The grain thereby is jumbled and agitated Amos 9.9 and some get or drop through and are lost among the chaff and dust Thus Satan would confound the Disciples of Christ shake off 〈◊〉 Faith and by his Temptations pluck them away from Christ. And as Sifting 〈◊〉 means to cleanse the Corn So Christ by these Trials and Afflictions purges his disâ—â—â—ples as grain is cleared from chaff and most wisely converts those malignant Artifices of the Devil unto good c Grinding by which grain is bruised broken small and reduced into Meal fit to be made into Bread Esa. 47.2 is used to describe most hard servitude and captivity Take the Milstones and grind Meal in the Eastern Countries it was counted as great a slavery or servitude to be committed to the Mill or Bakehouses as men esteem it now to be committed to the Gallies See Exod. 11.5 Judg. 16.21 by this speech the Prophet would signifie that that Queen of Babylon the mistriss of Kingdoms that is tender and delicate shall be obnoxious to most abject servitude and that there will come an extreme change of her splendor c. Job 31.10 Let my wife grind to another that is as Illyricus expounds it let her be the basest of Servants to another or as Vatablus says let her be forced away from me and become anothers c. Bread made of Meal that staff of Life sometimes denotes joyful sometimes mournful things 1. Joyful as Psal. 105.40 He satisfyed them with the bread of heaven Manna is called the bread of heaven because it was food for the Israelites and serv'd for bread And Psal. 78.25 It is called the bread of the Mighty or of the strong that is as the Chald. the Septuagint the vulgar Version and Luther render it the bread of Angels that is such bread as these heavenly administrators of the Divine Will shall supply you with and not any humane help And they are said to be strong because God communicates such power to them c. When Christ calls him the bread of life having respect to manna it is an evident Metaphor John 6.32.33 Life Eternal is expressed by the eating of bread in the Kingdom of God Luk. 14.15 and 22.30 By eating of stol'n bread and drinking stol'n waters Prov 9.17 The breach of Wedlock or that short and wild lust of the flesh which is in Adultery is understood and which destruction and eternal death accompany See Job 20.5 c. 2. It signifies mournful or sad things Numb 14.9 Fear not the people of the Land for they are bread for us that is we shall easily overcome and consume them as if they were our bread It agrees hereto that Bread and war or fighting come from the same Hebrew Root and Original and that the Sword is said to Eat when it kills 2 Sam. 11.25 Affliction and Calamity are
and increase of Godliness from the similitude of a humane body which increases and grows greater and stronger c. Eph. 4.13 Col. 2.19 The Head of a man is his Chief Supreme and Principal Member and therefore carries a threefold Metaphorical Notion 1. The Beginning or Original of any thing Gen. 2.10 Exod. 12.2 Deut. 20.9 Isa. 41.4 and 51.20 Ezek. 10.11 and 40.1 c. 2. Superiority and Eminency as well with respect to Quantity or Place as Quality and Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caput a Head the very top or highest part of a thing Gen. 28.12 18. where what we translate top of Jacobs Ladder in the Hebrew is Head Gen. 47.31 Exod. 34.2 2 Sam. 15.32 and 16.1 2 Kin. 1.9 Psal. 24.7 9. and 72.16 Isa. 2.2 Amos 1.2 The Head-stone Zach. 4.7 is the highest in a Building which finishes the Work It denotes Superiority of Government as a Prince or Chief Ruler Num. 14.4 and 36.1 Deut. 1.13 15. and 28.44 Judg 10.18 and 11.8 2 Sam. 22.44 and 23.13 2 Chron. 31.10 Job 12.24 Psal. 18.43 and 110.6 Jer. 52.24 Lam. 1.5 Eph. 3.23 1 Cor. 11.3 c. The Head of the Corner denotes the extreme Corner-stone which by another Metaphor is attributed to Christ Psal. 118.22 Matth. 41.42 Luk. 20.17 Act. 4.11 1 Pet. 2.7 3. The most chief or desirable in any thing Exod. 30.23 the Head spices that is the best See Cant. 4.14 Ezek. 27.22 Deut. 33.15 Psal. 141.5 Head Oyl that is Excellent Oyl Psal. 119.160 Isa. 7.8 9. The Head of Syria is Damascus the Head of Ephraim is Samaria that is the Principal or Metropolitan City Head is put for the Chief or Principal place 1 Sam. 9.22 1 Kin. 21.9 It is put for the sum or contents of any thing Exod. 30.12 Num. 1.2 49. and 4.2 22. and 31.25 Psal. 139.17 See Lev. 6.5 Hence comes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reduce into one sum which is Elegantly spoke of the precepts of the Divine Law of the second Table the sum or whole Contents of which is Charity or Love as the Apostle has it Rom. 13.9 See Acts 22.28 Heb. 8.1 The distinct squadrons of an Army are called Heads because they consist of a certain or select Number Judg. 7.16 and 9.34 37 43. 1 Sam. 11.11 and 13.17 Job 1.17 Finally the Sections or Divisions of Books are called heads Capita vulgarly Chapters to which we may Refer what is spoken Psal. 40.7 In the volumn of thy Book which the Apostle Heb. 10.7 renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Head or Chapter of thy Book Upon which Cunaeus lib. 3. de Repub Heb. cap. 1. says These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are nothing else but those which the Jews and especially the Thalmudists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the members or parts of Books Therefore the Apostle being himself a Jew and writing to the Jews very significantly makes use of that word There is a Synecdoche joyn'd with the Metaphor here and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole body and volume of the old Testament in which the Prophecies and Types of the Messiah are extant is to be understood Hierome on Isa. 29. says In the Head of the Book says our Saviour in the Psalm it is written of me not of Jeremy or Isaiah but in all the Holy Scripture which is called one Book A Face the foremost part of a mans head Bare and fit for seeing and apt to vary its posture or aspect according to the different affections of the Mind carries a threefold Metaphorical Notion 1. It denotes the first part of any thing 2 Sam. 10.9 Jer. 1.13 Ezek. 2.10 2. The Superficies and external species of any Substance which appears to or is beheld by Men Gen. 1.2 1 Sam. 14.25 2 Sam. 17.19 Isa. 14.21 Luk. 21.35 3. The Mind or inward faculty or affections as Anger Joy Benevolence Magnanimity c. Gen. 32.20 1 Sam. 1.5.18 Job 9.27 Prov. 16.15 and 27.17 Ezek. 3.8 A Forehead the Superior part of the face is Metaphorically brought to denote the Interior Affection of the Mind A hard forehead denotes obstinacy in Wickedness Isa. 48.4 and a persevering Magnanimous Zeal against the Wicked Ezek. 3.7 8 9. A Whores Forehead Jer. 3.3 signifies extreme Impudence the Metaphor being taken from those Graceless Shameless and Immodest Prostitutes An Eye the Organ of sight by a Metaphorical Translation oftentimes denotes the Mind Judgment and Knowledge Gen. 16.4 5. Deut. 15.18 1 Sam. 15.17 and 18.23 2 Sam. 6.22 Job 32.1 Psal. 15.4 Prov. 3.7 and 28.11 and 30.12 Isa. 5.21 Zach. 8.6 Matth. 6.22 Joh. 5.35 Hence the Right Eye is put for the greatest Prudence Zach. 11.17 An Evil Eye for a perverse and Malignant mind Deut. 15.9 Prov. 23.6 and 28.22 Matth. 20.15 Mark 7.22 A Good Eye for a Good and benevolent Mind Prov. 22.9 Eccl. 35.9 An Eye signifies a providential Carefulness sometimes a solicitude in Evil as Psal. 10.8 17.8 see 1 Sam. 18.9 sometimes in Good Gen. 44.21 Numb 10.31 Ruth 2.9 Job 29.15 Psal. 10.6 Prov. 4.25 and 21.9 12. Eccl. 2.14 Sometimes it denotes Experience Gen. 3.7 Sometimes spiritual Illumination or Renewing of heart Psal 13.3 Psal. 119.18 Isa. 32.3 Eph. 1.18 Sometimes spiritual Blindness Psal. 69.23 Isa. 6.10 Matth. 13.15 Joh. 12.40 Act. 28.27 Rom. 11.8 10. See Lam. 5.17 It denotes a fountain Gen. 34.13 and 49.22 Exod. 15.27 Psal. 84.6 Psal. 114.8 A Tear an humor flowing from the Eyes of such as Weep metaphorically denotes Wine and Oyl because they drop as tears do when the Grapes or Olives are bruised in the Press Exod. 22.29 See Deut. 7.13 Eye-salve denotes the spiritual healing of our Natural Darkness Rev. 3.18 three things are said of a man corrupted by sin ver 17. viz. that he is Poor Naked and Blind and therefore Miserable To remove these three ver 18. are Medicines proposed 1 Gold tried in the Fire that is heavenly Treasure which makes one Divinely Rich. 2 White Raiment that is the merits of Christ apply'd by Faith by which nakedness being covered a man may be preciously adorn'd 3 Eye-salve to annoint the Eyes that is the saving word of the Gospel by which a man is illuminated which restores or gives spiritual sight An Ear as well as the Eye is translated to denote the Mind and when referred to the Word of God denotes a faithful attention and Receiving of it Psal. 49.4 and 78.1 and 45.10 Isa. 55.3 where you may Note nevertheless that the external hearing of the word is not excluded but presupposed Heaviness or shutting of Ears denotes hardness and stubbornness of heart Isa. 6.10 Matth. 13.15 Act. 28.27 Rom. 11.8 Itching ears denote such as with a perverse curiosity study after false opinions 2 Tim. 4.3 with Act. 17.21 The Phrase Gal. 6.7 Be not deceived God is not mocked is emphatical for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies more than to mock viz. to fleer with the Nose and Mouth And in
Esa. 45.1 And by way of excellency the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnctus our chief Priest King and Prophet blessed for ever is so called as the word denotes Dan. 9.24 Psal. 2.2 John 1.42 And 4.25 Hence the name of the annointed one is commonly given him in the New Testament Matth. 1.16 17. And 2.4 And 11.16 And 22.42 Luke 2.26 See also Psal. 2.6 And 45.7 8. Esa. 61.1 Dan. 9.25 Luke 4.18 Acts 10.38 Heb. 1.9 See Col. 2.9 And John 3.34 35. From our Lord Christ we are called Christians because we believe in him Acts 11.26 being made partakers of that Holy Annointing Heb. 1.9 John 2.20 Hence made Kings and Priests Rev. 1.6 See Esa. 61.3 2 Cor. 1.21 22. Rom. 5.5 c. 3. Holy Days and Times Of these the Sabbath is most eminent being a day of rest the seventh in a week instituted by God upon the compleating of his creating work Gen. 2.3 and most exactly to be observed by the people of Israel by the the Command of God this is metaphorically translated to express New Testament Worship Esa. 56.4 and to denote the rest of eternal blessedness Esa. 66.23 where there is mention also of a New Moon in the same sence which was a Jewish Holy-day likewise Hence it is said Heb. 4.9 That there is a Sabbatism left for the people of God From the Jewish Pass-over to which the Days of unleavened bread were joyned the Apostle makes a fair Allegorical exhortation 1 Cor. 5.7 8. Where Christ is called our Pass-over because he was sacrific'd and slain for us as the Paschal Lambs which were Types of the Messiah were slain in the Old Testament The Feast of Tabernacles is put for the whole spiritual Worship of the Old Testament Zach. 1â—â— 16 18 19. All Christians while they sojourn as Strangers and Pilgrims in this world do celebrate a Feast of Tabernacles whilst they long for the heavenly City to which they hasten not with the feet of the body but by the affection of the Heart and the progress of piety and good works See Gen. 47.9 Psal. 39.12 Psal. 119 19. 2 Cor. 5.4 6 8. Heb. 11.13 14. The words of Augustine are memorable Vse the World says he But let it not insnare you that thou hast come into it art upon thy Journey out of it and that thou didst come to depart not to tarry is certain thou art then upon a Journey let this Life be thy Inn use money as a Traveller upon the Road does a Table Cup Pot and Bed that is to leave them not to tarry with them So much of Old Testament Rites those of the New Testament are two Baptism and the Lords Supper Baptism and to Baptize are metaphorically put 1. For the miraculous effusion of the Holy Spirit upon the Apostles and other Believers in the primitive Church To the Holy Spirit is sometimes added Fire which is a symbol of its external manifestation Acts 2.3 Matth. 3.11 Mark 1.8 Luke 3.16 John 1.33 Acts 1.5 and 11.16 Some give a Reason of the appellation from the Analogical Immersion or dipping for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baptize signifies because the house where the holy Spirit came upon the Apostles was so filled that they were as it were drowned in it Others say that the reason of the appellation is from the great plenty and abundance of those gifts as the Baptized were wont to be plunged or dipped in water or that they were wholly immerged in this Likewise because by the efficacy of the holy Spirit they were cleansed from sin refreshed and purified as water quenches thirst and washes away spots and filth c. 2. It is put for Calamities and Afflictions especially those of Christ Matth. 20.22.23 Mark 10.38 39. Luke 12.50 The Reason of this metaphor is likewise taken from multitude or abundance as Calamities are elsewhere compared to many and deep waters Psal. 18.16 and 32.6 and 69.1 2. c. 3. For the miraculous passage of the Israelites through the Red Sea 1 Cor. 10.2 which was a Type of Gospel Baptism c. From Bread the other part of the Lords Supper some think a metaphor is taken 1 Cor. 10.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam unus panis unum Corpus multi sumus which is word for word in English thus because one Bread we being many are one body in our Translation for being many and one Body Upon which Erasmus in his Annotations The Greeks think that we understand that Bread which is the Body of the Lord Whereas all Christians are Members of Christ as if he had corrected what he before had spoke viz. we partake for it is more to be one and the same than partaker And in his Paraphrase thus We being all partakers of the same Bread do declare that though we be many in Number yet in the consent and harmony of minds we are one Bread and one Body Others Glassius in Rhet. sacra p. 434. says more truly understand the word Bread properly and that there is an Ellipsis of the Verb substantive is in this sence There is one Bread in the holy Supper So likewise we being many are one body the Syriack clearly expresses it thus As that Bread is therefore one so all we are one body For we all receive of the self same Bread For that sameness of Bread in the holy Supper is to be understood with respect to the Sacramental use of it as well as the Identity of matter c. CHAP. XIV Of a Synecdoche HAving largely gone through the most frequent and most eminent Tropes in the Scripture principally Metaphors we will be more Concise in what follows and illustrate each with a few Scripture Examples by which the rest of chat kind may be easily understood A Synecdoche is a Trope by which the whole is put for part or part for the whole And whereas the whole is either the Genus or Intire thing And part is a Species or Member we will treat of the 4 kinds of Synecdoche's in order A Synecdoche of the Genus is when the Genus is put for the Species or an Vniversal for a Particular as when 1. The Term All is put for the greatest part or many as that Rule of Law in the Pandects § quod Major All seem to do that which the greater part does In doing this there must be great heed taken to the Scope and right meaning of the Text take a few Examples out of the Old Testament Exod. 9.6 And All the Cattle of Egypt Died that is all that is in the field as ver 3. and some were left as ver 19. Chap. 14.26 28. and cap. 9.29 Exod. 32.3 All the People that is the greatest part as ver 26. Hence Paul uses a particular word 1 Cor. 10.7 viz. Some See more Examples Exod. 32.26 with ver 29. and Deut. 33.9 Isa. 2.2 3. Deut. 28.64 2 Sam 16.22 Hos. 7.4 c. In the New Testament
〈◊〉 Catachresis is called in Latin Abusio an abuse not as if the Sacred Scripture had abused any words but because the things that are Catachrestical differ in some things from the Custom of speaking Tropically and have a harder utterance and coherence The Stile of Scripture is most Holy and pure from any blemish or undecency of which take a few examples of a threefold kind 1. With respect to the acceptation or signification of words Lev. 26.30 The fragments of Idols are called Carkasses by a hard Metaphor alluding to the Carkasses of men before mentioned Deut. 16.7 To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boyl is put for Roasting the Paschal Lamb which was not to be boyled but roasted by the Command of God Exod. 12.9 c. Live Flesh in the Hebrew Text is put for Raw Flesh 1 Sam. 2.15 The Water which the three Worthies of David brought with the peril of their Lives is called by a harder Metonymy their Blood Job 4.12 Now a word was brought by stealth to me he speaks of that Angelical Oracle that came secretly to Eliphas See more examples Psal. 88.5 Where he calls forsaken free c. Matth. 12. Rom. 7.23 In dwelling sin is call'd a Law because it has a kind of Command upon a man while he lives unless the power of grace restrains it See 1 Cor. 11.10 The covering of a womans head is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power because it is passively a sign of her being under the Command of the Man by a Catachrestical Metonymie Sin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Members which are on the Earth by a hard Metaphor See Col. 2.11 2. With respect to the joyning of the words when some words in a Metaphor especially are joyned together which seem not so well to correspond as Exod. 5.21 where it is said to stink in the Eyes which better agrees with the Nostrils which denotes great averseness Exod. 20.18 And all the people saw the Thunder and Lightnings and the noise of the Trumpet of which only Lightning is seen the others are heard So to see a voice Rev. 1.12 See more examples Matth. 7.21 22. and 10.15 c. 1 Tim. 6.19 2 Cor. 5.2 2 Tim. 2.19 c. 3. With respect to the change of words This belongs to the writings of the New Testament and the Greek Tongue in which certain words are used to signifie different things because One and the same Hebrew word whence that speech was taken may so signifie Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aiones secula ages are put for the World Heb. 1.6 because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both Ages and the World Eccl. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratis freely is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frustrà in vain Gal. 2.21 From the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both viz. freely as opposed to merit price or reward and in vain as it is contradistinguisht from the hoped effect or event Psal. 109.2 3. See more examples Rev. 14.8 and 18.3 compared with Job 6.4 Matth. 6.34 A word that signifies Malice is put for Affliction because the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both See Amos 3.6 See 1 Cor. 15.54 With Amos 1.11 Heb. 11.31 Jam. 2.25 1 Cor. 2.6 and 14.20 Col. 3.14 and 4.12 1 John 4.18 c. with Judges 9.16 and Prov. 11.3 c. CHAP. XIX Of an Hyperbole HYperbole is that Affection of a Trope by which with greater excess and enlargement for to amplifie or extenuate things a word is carryed or used very far from its proper and native signification Here we are not to take away an Hyperbole from the Holy Scripture by that pretext that it is a kind of Lye extolling or depressing a thing more than is true For we are to observe that this kind of speech as Tropes are is accommodated more to make expressions efficacious and powerful than with any purpose to deceive for that is inconsistent with the Goodness and Truth of this most true and blessed Author the Lord God and that there is no disagreement between the mind and the words spoken which is the thing that constitutes a lye There is a Twofold Speices of an Hyperbole 1. Amplification which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Auxesis and Extenuation which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meiosis Examples of this Auxesis or Amplification are partly Rhetorical partly Logical Such as relate to Rhetorick are either in single words or in a conjunct phrase To single words these belong War is put for any private strife Jam. 4.1 which answers the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken in this sence Jer. 1.19 and 15.20 Heaven is put for very great height and on the contrary an Abyss or Hell for great depth or dejection Gen. 11.4 Let us build us a City and a Tower whose top or head may reach heaven that is higher than any thing on Earth See Deut. 1.28 and 9.1 c. Psal. 107.26 They mount up to Heaven they go down to the Depths which denotes the vehement and dreadful tossing of waves in a storm Esa. 57.9 Thou didst debase thy self to Hell that is to be the most abject of all he speaks of the Kingdom of Juda who submitted themselves very basely by their King Ahaz to the Assyrians because they would be assisted by them 2 Kings 16.7 c. See more examples Matth. 11.23 Lam. 2.1 Luke 10.21 1 Sam. 5.12 2 Chron. 28.9 Jer. 51.9 Rev. 18.5 Esa. 14.13 Jer. 51.53 c. To Vomit up is put for recompence or payment of what a man has eaten Prov. 23.8 Matth. 19.12 To make ones self an Eunuch is put for to suppress irregular lusts yea there are some who by the gift of God have the gift of continency this is a metaphorical Hyperbole used by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Antanaclasis Jam. 3.6 The Tongue is a fire a world of Iniquity that is a thing full of wickedness as the world is full of many things See Jer. 4.29 Ruth 4.6 To Rob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for to Receive 2 Cor. 11.8 This is a great Auxesis for he names the acceptation of due and moderate sallary depredation or Robbery Rivers of Oyl are put for abundance of all good things Job 29.6 See Job 20.19 Micah 6.7 where there is a more illustrious exaggeration ten thousands of Rivers of Oyl Thunder is put for the strong neighing of a Horse Job 39.19 A Tower is put for a very High place Neh. 8.4 c. In a conjunct phrase we have these Hyperboles Gen. 41.47 And in the seven plenteous years the Earth brought forth by handfuls as if he had said that from one grain they had gathered a handful This Hyperbolical speech denotes great increase See ver 49. c. More examples you may read Gen. 42.8 Exod. 8.17 Judg. 5.4 with Num. 20 ver 5. Judg. 20.16 1 Sam. 7.6 Psal. 6.6 and 119.136 Jer.
Proverbial Speeches 2 Kings 14.26 Deuteronomy 32.36 Esth. 1.22 Job 16.10 Psal. 3.7 Lam. 3.39 Micah 4.14 See Esaiah 3.15 2 Corinthians 11.10 And 12.7 Matthew 5.39 Luke 6.29 with 1 Kings 22.24 John 18.22 Acts 23.2 1 Corinthians 4.11 Prov. 26.17 And 28.21 Ezek. 13.19 Matthew 3.11 John 1 27. Matthew 23.24 Acts 9.5 And 26.14 To kick against the Pricks was a Proverbial speech Acts 5.39 See Acts 23.9 The phrase 1 Cor. 13.15 But he shall be saved yet so as by Fire is a Proverbial speech as if he had scap'd from a Conflagration That is as Illyricus says such a Teacher is together with his stubble in the midst of a terrible incendium or fire these being condemned by the Judgment of God shall perish but he by the singular favour of God shall be preserved though with much hazzard and difficulty See Zachariah 3.2 Amos 4.11 c. CHAP. XXII Of an Aenigma IN a continued Trope if there be a singular obscurity 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aenigma which signifies an obscure question a knotty or dark speech 't is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to hint obscurely and as it were to speak in the dark And that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which amongst other things denotes not only praise but a saying worthy of praise and admiration because it is a symbolical and sinewy way of expression It is said of the Queen of Sheba 1 Kings 10.1 That she came to try Solomon with hard questions that is Aenigma's such as we treat of See Ezek. 17.2 Psal. 78.2 with 49.4 c. Judg. 14.14 Samson says to his guests out of the eater came forth meat and out of the strong came forth sweetness this is a continued Synecdoche with the addition of a Metonymie By the Eater and Strong is meant a Lyon by a Synecdoche of the Genus by sweetness honey by a metonymie of the Adjunct as ver 18. Vossius after he had called this an Aenigma lib. 4. instit orat c. 11. thinks it was not really so because it was unknown to the Philistines that Samson had kill'd a Lion or got honey out of his Carkass being a thing he had told to no person as Judg. 14.7 10 17. Psal. 49.5 I will fear in the evil day the iniquity of my heels shall compass me about the question is what this evil day is and what is the sin or iniquity of the heels As to the first R. Aben Ezra by Evil day understands old age compared with Eccl. 12.1 In this sence why should I trouble my self with the cares of this world for the solicitude of old age R. Kimchi would have it in this sence why should I be solicitous for the Riches of this World which are its Glory R. Salomo joyning this with the next verse thus expounds it The sins which I do as it were trample upon with my heels and esteem light transgressions yet in it the judgment of God condemn me how much more do Riches condemn such as trust in them See Eccl. 9.10 c. Prov. 26.10 Is a very perplext Text and rendered variously by Interpreters which we leave to the inquiry of the Learned Erasmus calls that parabolical passage Matth. 12.43 44 45. Luke 11.24 25 26. an Aenigma upon which see his Paraphrase To Conclude Frarciscus Junius says that an Aenigma is an obscure Parable or Allegory which is more difficultly understood Hence every Parable or Allegory is not to be reputed an Aenigma but every Aenigma is an Allegory c. The Conclusion SO much of Tropes Our next work is to treat in the same Order of all the Schemes or Figures in Scripture which if the Divine Goodness will permit shall be largely expounded in the Second Volume where we will also give a particular Treatise of all the Types Parables and Allegories in Scripture with the Expositions of the Learned upon such as are obscure as also a Continuation of Metaphors practically improv'd in a Parallel-way which will compleat this Work and could not be brought in here because we are confin'd to a certain number of Sheets and a certain Time to Answer the expectation of such Worthy Persons as have Subscribed for the encouragement of so heavy a Work which we now leave to the blessing of the Lord. FINIS ΤΡΟΠΟΛΟΓΙΑ A KEY TO OPEN Scripture-Metaphors Wherein the most Significant TROPES As METAPHORS c. And Express SIMILITUDES Respecting the Father Son Holy-Spirit As also such as respect the Sacred Word of God Are opened and Parallel-wise applied together with the Disparities From which Practical Inferences are deduced for Edification of the Reader By B. K. Hosea 12.10 I have used Similitudes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proposui Similitudines John 3.12 If I have told you earthly things and ye believed not how shall ye believe if I should tell you of heavenly Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si terrena dixi vobis non creditis quomodo si dixero vobis caelestia credetis LONDON Printed by J. D. for Enoch Prosser at the Rose and Crown in Sweetings-Alley near the Royal-Exchange in Cornhill MDCLXXXI TO THE READER HAving spent many Years in a Ministerial Capacity and having the Charge of a particular Flock committed to me altho in many respects unfit for the Management of so great a Trust partly a particular Inclination but principally the Edification of my Hearers drew out my Heart to study the Nature of Scripture Metaphors and other Tropes and figurative Speeches there used and finding the Scriptures abounding with Metaphors Allegories c. and that those Divine Matters which the Holy Spirit dictates are represented by Similitudes borrowed from earthly Things yea that they are often called by the very Names that material or earthly Things are God by a gracious Condescension conveying the knowledg of spiritual Things by preaching them by their respective earthly Parallels I betook my self to preach upon some Metaphors which by the Aid of Divine Goodness wanted neither Success nor the general Satisfaction of my Auditory And having many brief Heads of my Notes respecting some principal Metaphors by me it was judged by divers worthy Men worth my Time and Pains to compile an entire Work upon this Subject for Publick Good And altho I knew the Work to be too heavy for a single Undertaker yet I have adventured this Essay And that there might be no Defect for want of any humane Literature needful I have procured such Helps as I hope to speak modestly have given sufficient proof that they want neither Learning nor Languages particularly the Help of the Gentleman that translated our Philologia Sacra he being my Friend and one that had leisure and a willing mind to contribute his Assistance After much Labour and Pains it is brought so far as thou seest and if thou reapest any Benefit by it give God the Praise As to the Work it self we have had it recommended by several learned and
shall be considered in a fourfold respect Viz. 1. It s Nature 2. It s Extent 3. It s Signification 4. It s Usefulness And under these Considerations it affords matter for the ensuing Parallel METAPHOR I. A Portion or Inheritance is a Gift II. A Portion or Inheritance as it includes Education and provision of future maintainance is the best gift that men can dispose of III. A Portion or Inheritance is given to advance the honour and interest of the person on whom it is bestow'd IV. A Portion or Inheritance as it is the best for quality so the extent and proportion of it is usually commensurate to the Riches and Estate of the Donor a good and great Predecessor Father or Benefactor gives like himself in quantity as well as quality V. Portion or Inheritance implies or supposes Relation Men do not give Portions to Forreign Strangers or Enemies but to Relations that are so Naturally or by Adoption VI. A Portion or Inheritance signifieth love and good will to the Subject Men never give Portions and Inheritances out of hatred and ill will VII The Gift of Portion and Inheriance is bestowed on purpose to fix the Subject to whom it is given in a future settlement of Happiness and Prosperity VIII A Portion or Inheritance frees from that Contempt others are exposed to that have none they that have no Portion are acounted poor beggarly and inconsiderable Persons Men of no Esteem IX A great Portion or Inheritance doth not only free from Contempt but procures many Friends as Solomon speaks the Rich hath many Friends X. A great Portion or Inheritance makes a Man to value himself accordingly he will not joyn in Affinity with any who are not suitable to him or are much below him XI A great Portion frees a Man from fear of want and so elevates his Mind to a more noble and high degree of living than those that have none XII A Man that hath the greatest Portion and Inheritance will not be perswaded to change Estates with other Men. XIII An earthly Man that has a great Portion esteems highly of it as appears by the Young Man in the Gospel and as Christ saith Where your Treasure is there will your Hearts be also XIV A great Portion or Inheritance makes way for Entrance into or Alliance with a great and noble Family XV. A great Portion or Inheritance makes a Man able to do more Good than multitudes of others can he can help those he loves and oftentimes Enemies receive Advantage by him XVI A great Portion or Inheritance furnisheth a Man with whatsoever is good and desirable here below yea with the best of every sort whether for Necessity or to make the Life comfortable a Man lives upon his Portion and reaps whatsoever Good Profit or Pleasure it is capable to afford him PARALLEL I. GOd hath given himself to his people to be their Portion for ever II. God being comprehensive of all spiritual good is the best gift that can be received and when he becomes a Portion to good men he makes them partakers of his Divine Nature gives them his holy Spirit even the wisdom that is above III. God in giving himself unto his people advances their honour and interest and makes them no less than Kings and Princes for when he makes them Heirs of God they then become Joynt-Heirs with Christ Instead of thy Father shall be thy Children whom thou mayst make Princes in all the Earth c. And hast made us unto our God Kings and Priests c. IV. God who is the greatest the richest and most liberal Predecessor Father or Benefactor always gives like himself in quantity and proportion Open thy mouth wide and I will fill it Ask and you shall receive that your joy may be full Ask what ye will and it shall be done for you c. Even above what you can ask or think He doth not only make them to inherit substance but he fills their Treasury makes all grace to abound towards them and with-holds no good thing from them that walk uprightly V. God is not the Portion of Devils or wicked men who are Enemies and Aliens the proud he knoweth afar off but he is the Portion of the Righteous such as are his Relations by Regeneration or Adoption if Children then Heirs But when he shall appear we shall be like him VI. God when he becometh the portion of any man it is out of love the greatest love and good will that ever was exprest a love that is admired because unmeasurable O the height and length c. What manner of love is this A love that is great large fathomless without end VII So God in becoming the Portion and Inheritance of Saints doth design thereby to fix them in a future settlement of Eternal Happiness and Felicity The pure in Heart shall see God be with him and injoy him for ever Everlasting Joy shall be upon their Heads they shall obtain Joy and Gladness Sorrow and Sighing shall flee away VIII So Saints in having God to be their Portion are delivered from that Reproach and Contempt the Holy Scriptures cast upon others viz. on the Ungodly of the Earth who because they have no Part nor Portion in God are called poor blind and miserable whereas the Saints are called honourable and excellent ones Jabez was more honourable than his Brethren they are Men of Name Princes God's Treasure his beloved Ones his Jewels IX So the Saints having God to be theirs are not only freed from the greatest Contempt and made Honourable Ones but thereby come to have many Friends all the Angels of Heaven are in perfect Bonds of Peace and true Friendship with them as well as all Saints on Earth who bless and pray for them nay many times God makes their very Enemies to be at Peace with them X. So God being a Saint's Portion it makes him value himself upon the best and most worthy grounds in the World 1. Because he is rich 2. Inconceiveably rich 3. Really rich other Men great Men of the World are but seemlying rich 4. His Riches and Portion make him really Honourable truly Noble and renow'd in the sight of God Angels and Saints 5. Because God hath made him so rich and illustrious 6 Because he cannot be made poor by Men nor Devils His Riches are durable XI So when a Saint comes to know that God is his Portion how doth it free him from fear of want others have cause to fear they shall beg at Harvest and have nothing when he knows what Mines of Treasures are laid up for him against that day The Lord is my Shepherd therefore I shall not want yet will I rejoyce in the Lord I will joy in the God of my Salvation the Lord is my Portion saith my Soul therefore will I hope in him XII So a Saint knowing God is his Portion will not change his Estate with Kings
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
thirty two Cubits broad and all Stumbling-Blocks and other Impediments taken thereout XIII The Ways to the Cities of Refuge were made easy to find at every Partition or cross Turnings they set up a Writing Refuge Refuge XIV The Man-slayer was to flie with speed to the City of Refuge lest the Pursuer overtook him XV. The Man-slayer was not only to flie to the City of Refuge but to get into it and abide there till the Death of the High-Priest then living XVI Those that were got into the City of Refuge before the Avenger of Blood overtook them were safe and delivered from Death Parallel I. SInners nay the Godly themselves are oft-times in great Danger and Distress In my Distress I called upon the Lord. II. God is the only Refuge who is fit and capable to relieve them that flie to him III. Those who would have God for their Refuge in the Day of Trouble ought to know or understand what a God he is God is known in her Palaces for a Refuge And they that know his Name will put their Trust in him IV. God is near to all that call upon him that call upon him in Truth Not only a God afar off but a God at hand V. God is a Refuge infinite in Strength able to save all to the uttermost who by Christ Jesus flie to him VI. God secures his Church and People from innumerable Multitudes of Infernal Internal and External Enemies Edom the Ishmaelites of Moab the Hagarens Gebal Ammon Amalek with the Inhabitants of Tyre were all confederate against God's Israel yet by being in this glorious Refuge they were safe VII God secures his People from the Wrath of the King of Darkness who goes up and down like a roaring Lion seeking whom he may devour and from the Wrath of Antichrist that bloody-Beast and First-born of Hell And were it not for this Refuge we had long ago been destroyed VIII God being the Saints Refuge greatly animates encourages and fortifies their Minds against all the dreadful and amazing Dispensations of God When there are Signs in the Sun and in the Moon and in the Stars and on the Earth Blood Fire and Vapour of Smoke When there is Distress of Nations with Perplexity the Sea and the Waves roaring and Mens Hearts failing for Fear and for looking after those things which are coming upon the Earth For the Powers of Heaven shall be shaken In such a Day as this the Godly are secured and with David say Vnder the shadow of thy Wings will I make my Refuge until these Calamities are â—â—ver-past I will both lay me down in Peace and sleep for thou Lord makest me to dwell in Safety IX God as a Refuge preserves the publick Prosperity and Weal of his Church and People from the Envy of Devils and other implacable Enemies Lâ—â— thâ—â— Kings were assembled they passed by together saith David they marvelled and were troubled Fear took hold on them Why what is the Matter Because God discomfits them They are broken in pieces and cannot destroy the Joy of Mount Zion How comes this about God is known in her Palaces for a Refuge X. God is a Refuge who saves from Death and secures our Lives from the Destroyer and bloody-minded Men. Bâ—â—bylon always thirsts after and is ready to spill the Blood of God's Children and were it not that they are preserved under the Wings of the Almighty or secured by his glorious Arm they had been cut off Root and Branch before now XI Jehovah is a Refuge in and through Christ against Conscience Wrath and the Law who accuse and pursue poor Sinners and this by the Appointment of God Neither is there Help or Succour for them any where else XII There is a plain Way made to God the Father this blessed Refuge for Sinners through the Blood of Jesus all Stumbling-Blocks and Obstructions being removed See Christ the Way XIII God hath made such Provision and laid down such clear Directions leading to himself in the holy Scripture that no wise and wary Man can mistake or lose his Way XIV Those that would find Refuge in God must not neglect flying to him by Faith and Regeneration How shall we escape if we neglect so great Salvation XV. Those that would find Refuge in God must not abide without in a visible Profession and go no further but get a Dwelling in the Almighty and there abide as long as they live See God a Habitation XVI Those that get into God by the Blood and Mediation of Jesus before Wrath and Vengeance overtake them or Death cut them off are safe and graciously delivered from eternal Death There is no Condemnation to them that are in Christ Jesus c. Metaphor I. OTher Refuges save or secure only from human Violence and Danger II. Other Refuges may not be ready at hand nor quickly found in Time of Calamity III. Other Refuges may not be out of the Reach and Attack of the Enemy nor be strong enough to secure against Assaults IV. Many Men flie to Persons and Things for Refuge which greatly deceive them They sometimes make Gold and Silver their Hope trust in their Trades Friends Princes Parliaments and Potentates of the Earth but in vain alas is Salvation hoped for from such Hills and Mountains I looked on my right hand and behold there was no Man would know me Refuge failed me and no Man cared for my Soul How have many been undone in former and latter Days by flying to false and deceitful Refuges expecting they would be Fathers and Nourishers to them There is no Trust to be put in the Sons of the Mighty The Pope and his Cardinals have a Proverb amongst them Mercatorum est non Regum stare Juramentis 'T is for Merchants not for Princes to stand to that which they have sworn V. The Cities of Refuge under the Law were only for the Man-slayer who by Chance or Casualty kill'd a Man not for wilful Murtherers Disparity I. GOD is a Refuge that saves and delivers from Spiritual and Eternal Dangers II. God is a Refuge that is always at hand and to be found by all such as seek him timely before the Day of Grace be over III. God is a high and strong Refuge Hence David resolved to make his Refuge under the Wings of the Almighty by which Phrase as some observe he compares the Lord to an Eagle to which he is resembled in Deut. 32.11 and himself to one of the Eagle's Young The Eagle mounts aloft dwells on high No Man saith Pliny can reach or touch the Eagle's Nest being made upon or rather in the Clifts of the inaccessible Rocks She abideth as saith Job on the Crag of the Rock and strong Place There she hides her young Ones who are safe enough But a godly Man who makes his Refuge in the Rock of Ages under the Wings of God's Providence and
and Defence it defends them that are within and offends them that are without V. A Wall of Fire is most amazing dreadful and terrible to an Enemy VI. A Wall of Fire is dangerous to attack or approach unto no devouring and cruel Beasts dare come near it the Lions tremble at the Sight thereof VII Those that are environ'd round about with a Wall of Fire are very safe in the midst of the greatest Multitudes of evil Beasts VIII Nothing will keep off as Naturalists observe cruel and devouring Beasts but a Wall of Fire IX Those that are environ'd round by a Wall of Fire are not only safe from Enemies but are also thereby kept warm from piercing Cold. X. Those that see they are compassed about with a Wall of Fire are made very fearless and couragious thereby Parallel I. GOD is the Defence and Security of his People from the Devil that roaring Lion and old red Dragon and from wicked Men who for their cruel brutish devouring and merciless Dispositions are compared to Lions Bears c. II. God is a Wall of Fire or such a Defence and Security to his People whilst they remain in the howling Wilderness of this World where their Danger is very great there being Multitudes of brutish and devouring Men or rather Beasts nay Monsters Devils in the shape of Men ready to destroy them III. God is a Wall of Fire and Defence unto his People there being no other Security for them I looked and there was none to help therefore my own Arm brought Salvation and my Fury it upheld me IV. God is a Defence to his Church and 't is He who offends and discomfits their Enemies I will undo them that afflict thee c. V. God in being a Defence or Wall of Fire to his People greatly amazeth and terrifieth the ungodly and brutish Persecutors how terrible was God to Pharaoh when he was a Wall of Fire to Israel VI. It is a very dangerous thing for any to make Attempts upon God Who is able to stand before such a Wall of flaming and devouring Fire Wicked Men are compared to Briars and Thorns and who would set them saith God against me in Battel The Devils themselves tremble before his Sacred Majesty VII Those that are surrounded about on every side by the Power Wisdom and merciful Providences of the Almighty God this great Wall of Fire need not fear Devils nor brutish Men tho never so cruel and bloody VIII Nothing can keep off cruel and merciless Men from making a Spoil of God's Church but God himself Conscience cannot the Cry of the Widow and fatherless Children no nor the Fear of Hell Therefore God walls his People round about in a wonderful manner that Men cannot find nor come at them IX Those that have God for a Wall of Fire are secured from all the cold Blasts of Sin and Temptation are sweetly refreshed and comforted for such is the property of this Wall of Fire also unto them X. Those that see they have God as a Wall of Fire round about them are thereby made very valiant and couragious saying I will not fear what Man can do unto me c. Metaphor I. A Wall of Fire is made of outward Materials viz. Wood or such like Fuel II. A Wall of Fire properly is to secure the Body from ravenous wild and devouring Beasts III. A Wall of Fire may be quenched or for want of Fuel go out and so those that were secured by it may be exposed and laid open to the Rage of cruel and merciless Beasts Disparity I. GOD who is said to be a Wall of Fire for defence of his People is the Maker of all things By him all things were made c. II. God is a Wall or Defence to keep safe and secure both Body and Soul not only from wild Beasts but also from cursed Men and Devils III. This Wall of Fire can never be quenched nor go out whilst there be any wild Beasts and devouring and bloody Persecutors in the World This Fire will burn and be a Wall to the Godly let the Devil and Rome do what they can the Church of Christ shall never be left to the Rage of Papal Fury Inferences 1. FRom hence we may note an Use of Terror to wicked Men Their cruel Attempts upon the Church of God will prove their Ruin they will get nothing thereby but a feared and wounded Conscience this Fire will devour them 2. We may see how God is pleased to represent wicked Men doth he not intimate to us by this Metaphor that they are no better than ravenous Beasts 3. What great Folly doth this demonstrate to be in the Hearts of the Adversaries Will they who are but Briars and Thorns set themselves against the Great God who is a consuming Fire 4. It also shews the infinite Love and Care of God to his Saints 5. In what Safety do the Godly dwell Let the Beasts roar and tear and goar one another whilst God's People are thus defended and preserved from their Rage and Cruelty But some may object and say How is God said to be a Wall of Fire to the Church c. It may have respect to his Divine Attributes as Wisdom Power Goodness Truth Faithfulness Justice by which he preserves his Church and People through his glorious Providences in this World as thereby he defeats their Enemies God a Iudg. Gen. 18.10 25. Shall not the Judg of all the Earth do Right Psal. 58.11 Verily he is a God that judgeth in the Earth Psal. 82.1 God standeth in the Congregation of the Righteous he judgeth among the Gods GOD is really and properly a Judg for he is the Judg of all the World and therefore he is not brought here under the Notion of a Metaphorical Judg But in regard this Term seems to be allusive to Earthly Judges we think it may not be unprofitable to draw a Parallel for the Edification of the Reader As there is nothing more frequently attributed to Almighty God in the Holy Scriptures than the Title of Judg so there is scarce any Attribute or Action of the Most High grounded upon more Reason Of which take this following Account 1. There is in the World viz. on the whole Earth a great and mighty People for Number like to the Stars of Heaven or Sands by the Sea-Shore 2. There this numerous People are almost as various in their Humors as they are in their Numbers Ages Sizes and Complections 'T is very rare if not impossible to find two that in all Points do exactly accord 3. That this numberless Multitude are all addicted to run byass to a particular thing call'd Self-love and this too from an indissoluble Principle or Impression of Nature 'T is natural for all Men to love themselves 4. That after they are grown up to some degree of Ripeness and Maturity they have ready prepared to their Eyes the bad Examples of ill-living Souls which too often have
us and renders our Services acceptable to God 10. Wo wo to them that have not Christ their Surety what will Sinners do without a Saviour If ye believe not that I am he ye shall die in your Sins Lastly For Trial. Have you Christ for your Surety examine your selves by these Marks following 1. Did you ever see the Need of Christ's Suretiship Or do you adventure to come to God for more Goods in your own Name In this take heed for your Credit is gone 2. Hath Christ taken you as a Door off the old Hinges Have you seen your Want and Beggary and from hence chosen Christ for your Surety 'T is only the broken Man that seeks to his Friend for Security 3. Is the Law written in your Hearts have you that new Spirit put within you are you changed Ones I will put my Fear in their Hearts c. Do you love the Word of God because of the Purity of it Would you be holy as well as happy 4. Do you lay the Stress of your Salvation upon Jesus Christ Is he the Foundation of your Faith and Hope Have you fled to him for Refuge 5. Is Christ a Pearl of great Price to you To them that believe he is precious If Sin be in thy Sight the greatest of Evils and that which thou loathest above all things and Christ the rarest Jewel in thy Esteem whom thou preferrest before thy chiefest Joy then Peace be unto thee Christ is thy Surety For Caution O let none from the consideration of this glorious Grace shining forth in this great and wonderful Mystery take encouragement to run further into Debt if any should so do let them know that there is nothing can be a greater Evidence against them that they have no Part nor Lot in this Matter Christ a Bridegroom Mat. 25.6 Behold the Bridegroom cometh go you out to meet him John 3.29 He that hath the Bride is the Bridegroom but the Friend of the Bridegroom which standeth and heareth him rejoyceth greatly because of the Bridegroom's Voice This my Joy therefore is fulfilled THis Metaphor of a Bridegroom as it is exceeding useful so it is as comfortable and pleasant a Metaphor as most we meet with in the holy Scriptures A Bridegroom presupposes two things First a Person in a single capacity and as so considered he is a Suitor Secondly a Person in a married Estate and as so considered he is a Head or Husband In both these respects Christ may be considered and is held forth in the Word of God He first acts as a Lover or Suitor to engage the Love and Affections of Sinners to himself and then joins himself in a glorious mystical Marriage-Relation with them and accordingly acts towards the Sons of Men Of which take this following Parallel Metaphor I. A Man that intends or is disposed to marry is not contented or thinketh it not convenient to abide in a single Condition how happy soever he is otherwise in the enjoyment of all outward good things in his Father's House II. An obedient and wise Son takes advice and consults with his Father being fully resolved to change his Condition and enter into a Contract of Love and Marriage-Union and then fixes upon a particular Object III. When a Man hath fixed upon an Object that he intends to espouse unto himself he contrives the way and method of his Proceeding in making known his Mind and to bring about his Design and many times will chuse to send Messengers to treat with the Person about the Business and discover his Affection before he goes himself in Person IV. After this a Lover usually his Heart being enflamed with Love and ardent Affection to the Person tho she be in another Country very far off takes a Journey resolving to give her a Visit and in order thereunto he suits himself in a fit Garb and Cloathing that so he might every way render himself a Person acceptable and meet likely and capable of winning and enjoying of her V. If the Person or Suitor be a Prince and known commonly at his Arrival he is much congratulated and welcomed by the Nobility and Persons of Honour VI. A Lover when he goes to visit a Person he intends to espouse unto himself usually sends his Friend or takes him along with him to signify not only what and who he is but also his Intention and Purpose in coming VII A Man propounds Questions to the Person he loves to discover whether she be preingaged to any other and if he perceives she is entangled through great Folly and in danger to be utterly undone thereby he strives to undeceive her and save her from Ruin VIII A Lover makes Offers of Love unto the Person he has fixed his Eye upon and uses divers Arguments to persuade her to yield or consent unto his Request IX A true Lover respects his intended Bride more than Wealth Beauty c. 'T is not the Portion but the Person his Eye is principally set upon X. Such a Person sues hard uses weighty Arguments to prevail and will not quickly take a Denial XI A faithful Suitor waits long and hath much Patience before he will desist or give over his Suit and yet thinks nothing too much that he suffers or does endure for her sake as appears concerning Jacob who served seven Years for Rachel And they seemed unto him but a few days for the Love he had to her XII One that intends to make a Person his Bride and only Consort expresses great Love his Love is sometimes much more than he can well express 't is very strong as strong as Death many Waters cannot quench it nor can the Floods drown it There is an unsatisfied Desire in the Person until the Object beloved be enjoyed XIII Such an one is greatly concerned and grieved at the Unkindnesses of his Friend and ungrateful Repulses and many times from hence doth withdraw himself and carry it as a Stranger XIV A Suitor nevertheless such is the Nature of his Affection knows not how to give her up he therefore sends Letters thereby further expressing the Ardency of his Desire and how loth he is to take his final Farewel XV. Moreover besides all this he sends faithful Messengers to her as Spokesmen to answer her Objections that so if it be possible he might bring her at last to a compliance who use also many Arguments in order thereunto This Abraham's Servant acted when he went to take a Wife for Isaac XVI A Suitor also sends Love-Tokens to the Person he intends to make his Bride Isaac sent unto Rebekah Ear-rings and Bracelets of Gold XVII A Lover cannot endure Corrivals nor permit that another should have a part or an equal share in the Affection of the Object beloved XVIII Some Lovers have fought great Battels and met with great Opposition from Enemies for the sake of those Persons they have set their Hearts upon XIX A Man will not make a Contract of
of the Hart to Serpents which our Parallel shews to be true of Christ in a spiritual sence we may infer That the eternal Ruin and final Overthrow of the Devil and his cursed Off-spring is at hand he will tread them down under his Feet shortly 2. Moreover from hence we may infer further Terror to the Enemies Christ's quick and piercing Eye sees all their secret Abominations pries into their Cabals and close Councels and as he sees what Mischief and Violence is hatching by them so he is swift-footed will soon skip over all Mountains and with his direful Vengeance confound them 3. Besides this we may learn from hence what Fools many Men are whilst they pursue after the poor Hart they study not the way to hunt for this spiritual Venison Jesus Christ is worth the Chase who would not hunt for such an Hind 4. Let Saints be comforted Christ has Hind's Feet He will soon get over all Difficulties and deliver them Lastly Let us pray with the Church Make haste my Beloved and be thou like a Roe or a young Hart upon the Mountain of Spices Christ a Door John 10.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Door c. AMongst the many Metaphors that our Blessed Saviour is expressed by in the Holy Scripture certainly this of Door must carry some Emphasis and Signification for Use and Improvement otherwise He that was wiser than Solomon and spake as never Man spake for excellency of Matter and Form would never have likened himself to a Door And therefore whatever may be imagined concerning a Door in point of Excellency and Usefulness in respect of Appointment and Necessity to the Children of Men according to the Scope of the Text that even that by way of Eminency is the Son of God unto Sinners For the better understanding of which we shall distinctly consider the Subject and run the Parallel as followeth Metaphor I. A Door is of the same substance with some part of the House to which it is purposed or intended as an useful Part. II. A Door is fitted by the Power and Wisdom of him who is concern'd to do it for a premised End III. A Door is set a part or assign'd to a proper Place and Service which other parts of a House are not fit for IV. A Door is of necessity who can be without it that is of human Race whose dwelling is with Men V. A Door is as really the Propriety of the Owner of the House as any other part or parts of the House besides VI. A Door lets into possession if Men hire or purchase and take possession the Door is the Entrance thereto VII A Door is under the Command of the Master that owns it 't is he that shuts and opens it at his own pleasure VIII A Door is the place of legal Entrance no Men are allowed by Law to climb up to Windows or break down any part of the Walls for entrance IX A Door is the common Passage for the Family and Strangers for Children and Servants for Friends and Enemies X. A Door is of use to all even to Emperors and Kings as well as meaner Men and Cottagers XI A Door is not only for the convenient Entrance of Men and Women whether of the Family or not but for the bringing in of other things that the Master likes of and requires to be brought in XII By the Door admittance is given to view the inward Excellencies of the House who can see what there is within if they are without the door XIII A Door lets into the best Parts and Privileges of a House into the Dining-Room for Meat into the Cellar for Drink into the Wine-Cellar for Wine into the Wardrobe for Cloaths into the Treasury for Cash into the Closet for Books c. XIV The Door is the Privilege-place for the Poor where they often meet with good Gifts and Refreshments Parallel I. JEsus Christ the Spiritual Door was of the same substance in respect of his human Nature that Men are even like to them in all things Sin only excepted In as much as Children are Partakers of Flesh and Blood he himself took part of the same therefore very often in Scripture called a Man II. Jesus Christ is fitted by the Power and Wisdom of Him who hath laid a most worthy Platform and Contrivance and premiseth all things to his own most wise and admirable Ends. He sent forth his Son made of a Woman A Body hast thou prepared me III. Jesus Christ is sanctified or set apart by God the Father to be a Mediator and Saviour which no other besides himself is fit for Whom the Father hath sanctified or set apart and sent into the World And there is no Name under Heaven given by which Men can be saved but by him IV. Jesus Christ is of such absolute necessity that none can be happy without him that have immortal Souls to save Whoso findeth me findeth Life and shall obtain favour of the Lord. He that hates me loves Death Except ye believe that I am he ye shall abide without viz. die in your Sins V. Jesus Christ is truly and really God's Propriety as the Church and each particular Believer or Member thereof therefore in Scripture is called his own Son All is yours ye are Christ's and Christ is God's VI. Jesus Christ has the Honour and Office of letting all true Believers into the possession of that eternal Inheritance purchased by his own Blood for them 't was he that gave the poor Thief entrance into Heaven Luk. 23.43 VII Jesus Christ is under the Command of God the Father as Man and he receives in and shuts out according to his pleasure acts even so and speaks even so as he receives Commandment from the Father VIII Jesus Christ is the legal way of Entrance whether into the visible Church or into the Kingdom of Heaven Whosoever shall attempt to enter into either of these otherwise than by Christ will be look'd upon as Thieves and Robbers IX Jesus Christ is the common Passage to the Mercy of God to the Privilege of Children to the Fellowship of the Sheep and to eternal Life all are admitted through him No Man comes to the Father but by me X. Jesus Christ is useful to all even to Emperors and Kings to mean Men and Cottagers none of them can by any means deliver his Brother or give to God a Ransom for him c. Riches profit not in the day of Wrath. He is the only Saviour of all Men that are saved neither is their Salvation in any other XI Jesus Christ is not only for the acceptance and entrance of Men and Women to God the Father but for the acceptance of their Works and Services as Prayer Thanks-giving c. Their Services and Performances are accepted in and through the Beloved as well as their Persons Thy Prayers and Alms are come up XII Jesus Christ
are in and among Rocks X. Rocks yield Oil The Rocks poured me out Rivers of Oil saith Job And in another place 't is said God made Israel to suck Honey out of the Stone and Oil out of the hard Rock XI Rocks afford a very sweet and refreshing Shadow in hot Countries to weary Travellers XII Rocks are dangerous to stumble at or to fall on especially to fall from When Men get up almost to the Top of a high and mighty Rock and suddenly through want of care fall down such are broken to pieces and perish inevitably Parallel I. THe Lord Christ is a firm and sure Foundation Vpon this Rock will I build my Church c. Behold I lay in Zion for a Foundation a Stone Another Foundation can no Man lay The Church being built upon Christ the Gates of Hell shall not prevail against it Whosoever lays the Stress and Structure of his Salvation upon this Foundation the Powers of Hell and Rage of Devils shall never be able to subvert and destroy This made the Apostle to break forth in that holy Triumph Rom. 8. II. God in Christ is a Believer's spiritual Habitation they like the Dove make their Nest in the Clifts of the Rock He that dwelleth in Love dwelleth in God See Habitation Dove c. III. Christ our Rock is high in respect of the Dignity of his Person He is the high God He was lower than Men in the state of his Humiliation yet far higher and more glorious than the Angels He is high in respect of his Dwelling-place being exalted far above all Heavens high in respect of his Power and Sovereignty having absolute Dominion over Devils Angels and Men. IV. He that by Faith ascends upon the Top of this spiritual Rock may take a better Prospect and Survey of Heaven than Moses could of Canaan when he stood upon the Top of Pisgah He sees most of God and the Glory of the other World that stands upon the Rock Christ. V. God in Christ is the Godly Man's Refuge He that makes God his Defence or flies to Christ for Refuge needs not fear Devils nor wicked Men nor what all the Powers of Hell can do unto him See Strong-Tower VI. The Lord Jesus hath the Stability of a Rock in him He is the Rock of Ages the same yesterday to day and for ever He grows not weak as his Years so his Strength decays not VII All sweet Peace and Comfort proceed from the Rock Christ His Promises are sweeter than Honey or the Honey-Comb VIII That celestial Stream Spring and River of Comfort viz. the Spirit proceeds from the Throne of God and the Lamb From this Rock saith a worthy Writer the clear and crystalline Streams of living Water bubble forth IX In Christ are hidden all the Treasures of Wisdom and Knowledg all the Graces of the Spirit which are compared to but far more excellent than Gold Pearl or precious Stones are only to be found in this spiritual Rock X. Christ affords us Store of precious Oil the Spirit is so called with which the Godly are all more or less anointed We have received an Vnction from the Holy One No Oil like that which comes from this Rock XI Christ is as the Shadow of a great Rock in a weary Land He keeps off all the hot scorching Beams of the Wrath of God and Hell See Apple-Tree XII Christ is a Rock of Offence many stumble at him and fall on him and some fall from him whose State of all is very sad For when Men fall from this Rock having gotten up very high by a speculative Knowledg and Profession they fall suddenly to the lowest Hell Metaphor I. ROcks tho they abide and last long yet are not everlasting II. Rocks in many respects are barren useless and unprofitable things yield no Fruit Seed that falls upon a Rock comes to no maturity Some fell upon a Rock c. III. Rocks are part of the coursest and grossest Element they are but Earth condensed and congealed into a massy senseless Lump Disparity I. CHrist abides for ever and ever he being stiled the Rock of Ages II. Christ the spiritual Rock is very fruitful and every way exceeding profitable III. Christ is of the highest and best of Beings He that made and formed the Elements and gave being to all Creatures and Things who tho called a Rock yet is the Lord from Heaven and a quickning Spirit Inferences 1. TAke heed Christ be not unto you a Stumbling-Stone and Rock of Offence 2. Let the Godly who dwell in this Rock fear no Evil their Rock is not like our Rock 3. Get into this Rock be like the Dove that makes her Nest besides the Holes Mouth 4. When you are down in the Valley and the Waters swell and threaten to overflow you get with David by Faith and Prayer upon the Rock that is higher than you 5. Prize the Rock precious Water Honey and Oil flow from it 1. 'T is a rich Rock 2. 'T is a living Rock 3. 'T is an invincible Rock 4. 'T is a feeding and fattening Rock 5. 'T is a Rock of Pearls and Diamonds 6. 'T is an eternal Rock 6. When you see a great Rock think of Christ. 7. Build all your Hopes of Happiness upon it let your Anchor be so cast as to take hold of this Rock Christ a Fountain Jer. 2.13 They have forsaken me the Fountain of living Water c. Zech. 13.1 In that Day there shall be a Fountain opened c. AMong the many Things that Christ is compared to in the holy Scripture to set forth his transcendent Excellency Beauty Usefulness and Perfections this of a Fountain is none of the least it being a most profitable Metaphor Metaphor I. A Fountain is the Spring and Head of a River from thence Waters issue and stream forth 'T is the Rise and Beginning of Springs and Waters II. A Fountain implies Abundance of Water I will open Fountains in the midst of the Vallies that is Fulness or Store of Water it denotes Plenty III. A Fountain is very tenacious a Place fit dense hard and well-compact to retain the Water leaving some certain Passage for to let its Water out in an orderly manner IV. A Fountain when the Passage or Vent is open le ts out its Water freely V. Fountains always empty themselves into low Places they love to glide in the Vallies of the Earth He sends his Springs into the Vallies VI. Fountains by letting out their Water into Vallies Meadows and low Ground make them very fruitful when Mountains and high Grounds abide barren and unprofitable VII Fountain-Water is usually common to all the Poor and he that hath no Money may partake of it none are forbid to come to a Fountain VIII Fountains yield pure and unmix'd Water Streams are sometimes muddy they may be defiled but Fountain-Water is clear fair and without Filth IX Many Fountains are deep
a most divine and sublime Nature III. Jesus Christ is the Fountain that heals all Diseases both of Body and Soul 'T is opened for Sin and Uncleanness of the inward Man more especially IV. Christ giveth Life to Men yea a threefold Life 1. Natural Life 2. A Spiritual Life 3. Eternal Life He raises from the Dead and quickens whom he will hence called our Life V. But he that drinketh of the Water that flows from Christ this living Fountain shall thirst no more VI. Christ cannot fail of his Fulness He cannot be stopp'p up by the Skill of Men nor Devils nay none can hinder the glorious Streams that flow from Him from watering and refreshing his People Inferences I. WE may infer from hence That Sin is of an hainous and defiling Nature 't is called here Vncleanness and such Vncleanness that is not easily washed off II Behold the exceeding Greatness of God's Love and of the Love of Christ to polluted Mankind in providing such a Fountain to wash their Souls their defiled Souls in III. Be sure that God's People shall never want sufficient Means for inward cleansing and purification IV. How inexcusable are those that die in their Filthiness under the Gospel If Naaman after the Prophet directed him to wash in Jordan had returned without washing who would have pitied him if he had died a Leper Sinner who will pity thee if thou refusest to wash and 〈◊〉 clean V. Let polluted and unclean Sinners come to this Fountain and for their further encouragement observe these following Motives and Considerations 1. There is abundance of Filth in thy Heart and Life which must be purged and washed away or thou must perish 2. There is no Fountain can wash away thy Sin but this all Soul-cleansing is by Christ's Blood All the Legal Purifications pointed to the spiritual Purgation by Christ's Blood the like does Baptismal Washing the outward Washing of the Body signifies the inward Washing by Faith in this Fountain 3. This Fountain can wash and heal thee whatever thy Uncleanness and Sickness is it cleanses from the Guilt of Sin and from the Filth of Sin also 4. This Fountain is opened which Expression signifies 1. The Willingness of Christ to accept and embrace poor Sinners 2. It shews the Clearness of Gospel-Revelation above the Legal Non dubito c. saith Calvin I do not doubt but by this word he shews the Differences between Law and Gospel Christ was a Fountain for Sin under the Law but he was as it were a sealed Fountain or hid and vailed under many Types Shadows and Ceremonial Washings the Stone is now removed that lay upon the Mouth of the Well 3. It shews the Readiness and Easiness of Access which is afforded to poor Sinners to come to Christ. 5. Consider the Multitude of Sinners that have been cleansed by Christ. 6. Consider the Multitude of Sins in every one Sinner washed away 7. Consider the happy State of all such as are made clean 8. Thou knowest not how soon this Fountain may be shut up as to thee Caution Take heed of slighting and undervaluing of the Fountain of Christ's Blood What do they less than slight it who think they can get cleansing from Sin by the Light within What do the Papists less who have other Purgations who go to their Mass and call that a propitiatory Sacrifice who go to the Merits of their own Works thinking thereby to expiate Sin and purchase God's Favour What do all such else that rely upon the Mercy of God without having an eye and respect to Christ's Blood What do all those less that never come tho very guilty and unclean and often invited to this Fountain Let the opening of this Fountain move thee to open thy Heart Exhort To love him who hath washed thee to be thankful to believe to be humble and deny thy self When ever thou seest a Fountain of Water think upon Christ the spiritual Fountain Consolat Here is Comfort a Fountain of Comfort for poor Saints Thou hast a bitter Fountain in thee here is a sweet one to cleanse thee Thou hast a filthy Fountain here is a clear and chrystal one to bathe and wash thee Christ is more able to cleanse than Sin is to defile Darest thou say that thy Filth is greater than this Fountain can wash away O Soul Christ can wash the Black-Moor white Remember whatever Satan says this Fountain is open Christ the Head Col. 2.19 Not holding the Head THe Son of God is very often in the holy Scriptures called an Head and may be so for divers Considerations 1. In respect of Angels He is the Head of all Principalities and Powers 2. In respect of Man the whole Race of Man the Head of every Man is Christ. 3. In respect of the Powers of the World He is the Head of Kings and Princes and all the Powers of the Earth 4. He is the Head of the Gospel-Building The Stone which the Builders rejected the same is become the Head-Stone of the Corner 5. He is the Head of the Body the Church which alludes to a natural Head and doth agree therewith in divers respects of which take these Examples Metaphor I. THe Head is the highest part of the Body more loftily placed than all the rest of the Members II. The Head is the Seat of the Senses There is the Eye to see the Ear to Ear the Organs to smell and taste by which things are truly distinguished even the good from the bad for the benefit of the whole Body III. The Head is the common Treasury of the whole Man whatsoever comes is lodged there for the rest of the Members IV. The Head doth transmit or cause to be transmitted by way of communication all the Supplies accruing to all other parts of the Body whether it be Ease from Pain by Application of Comfort c. V. The Head is the very Fountain of Strength and cunning Policy so signified concerning the Serpent He shall bruise thy Head c. VI. The Head is the Place where Burthens are carried c. Three Baskets were on the Baker's Head VII The Head is the Seat of Sorrow there it is received and centered VIII The Head receives the Hand of Blessing from the Father IX The Head receives the Consecration of God both in case of Nazarite and High-Priest The anointing with Oil or the holy Unction was upon the Head whereby the whole Man became sanctified and set apart for God X. The Head beareth the Glory whether it be the holy Mitre and sacred Crown appertaining to the Priest or the Royal Diadem appertaining to Secular Princes and Crown of Gold XI The Head is the principal Object of Envy and Fury most threatned and struck at and receives the Signs of Death Jezebel threatned the Head of Elisha the Wife of Heber struck at the Head of Sisera The Beast appointed for Sin-Offering
that find Christ have enough they need no more Riches they are not only made happy here but also to Eternity and may say with Jacob they have all XI Christ is the Saints richest Ornament Those that are grac'd and adorn'd with this Pearl are the most renowned and honourable Ones in the World The Righteous are more excellent than their Neighbours XII There is no Cordial to a disconsolate and drooping Spirit like Christ the Virtue of his Blood and the Comforts of his Spirit revive immediatly the sick and fainting Soul 'T is he that keeps us from the Poyson and venemous Sting of the old Serpent that strengthens us and purges out all our Corruptions XIII Christ is singular there is but one Christ one Mediator between God and Man Metaphor I. PEarls are of an earthly Original II. Pearls are of a very small dimension for tho they be very considerable in value yet are the least of all precious Stones III. Men may find a rich and precious Pearl and yet be miserable in divers respects and that cannot help them IV. Men that find precious Pearls may sell them if they please and sin not nor injure themselves thereby V. Other Pearls are of a perishing Nature they may be defaced broken dissolved and come to nothing Disparity I. JEsus Christ is the Lord from Heaven II. Christ is infinite in respect of his Deity without measure filling Heaven and Earth with his Presence He is in Heaven and yet with his People on Earth to the end of the World III. He that finds this Pearl of great Price can never be miserable Christ supplies all the Wants and Necessities of Believers IV. No Man can sell Christ nor part with him but he sins thereby and ruins himself as Judas did V. Christ is durable this Pearl of Price can never be spoiled or dissolved nor diminish or lose his Beauty Inferences 1. Happy are they that find this Pearl 2. They are Fools who will not adventure the Loss of all for Him 3. Esteem highly of Christ you can never overvalue Him 4. Bless God for bestowing his chiefest and best Pearl upon you The Name of Christ like to Precious Ointment Cant. 1.3 Thy Name is as Ointment poured forth c. THe Spouse knows not how to set out the Transcendent Excellencies of the Lord Jesus Christ. Before she saith His Love is better than Wine and here she compares his Name to Ointment poured forth c. The Words are a Proposition in which you have two Parts 1. The Subject 2. The Predicate 1. By the Name of Christ some understand the Doctrine of Christ declared in the Gospel others by his Name his Person Illyricus in locum Ye shall be hated of all Nations for my Name-sake I will shew him how great things he shall suffer for my Name that is for my Sake 2. Christ hath several sweet Names or Appellations given him in the Holy Scripture that may be compared to Precious Ointment as first his Name Jesus Emanuel the Lord our Righteousness Prince of Peace c. Simile I. OIntment is of a fragrant and odoriferous Scent Precious Ointment yields a very sweet Smell the Box of Ointment which was poured upon Christ the Text says the whole House was fill'd with the Odour thereof II. Ointment hath an exhilarating Virtue it chears elevates and makes the Heart glad Ointment and Perfume rejoyce the Heart hence the Antients in their Banquetings and joyful Feastings used choice and precious Ointments III. Oil hath a drawing and cleansing Quality in it it is powerful in attracting or drawing Pollution or noxious Matter out of Wounds or Sores in the Body IV. Ointment hath a mollifying and suppling Virtue it will soften any hard Tumor or Swelling in the Body the Lord alludes to this They have not been mollified with Ointment V. Ointment is of a beautifying Nature David tells us it makes the Face to shine Naturalists says there is a sort of Ointment that will fetch out Wrinkles VI. Some Ointments are of great Worth and Value as appears not only by Historians but by what is said of that Box Mary bestowed upon our blessed Saviour VII Ointments are of a healing Nature VIII Some Ointments are of a strengthening Nature the Joynts being weak and benum'd or parts of the Body anointed therewith it recovers their Strength IX Ointment being poured forth denotes the use of it 't is of little Profit whilst it is kept close shut up in the Box nor doth it yield that fragrant Smell till poured forth X. Ointment poured forth denotes Plenty as one observes upon the place as also a free Communication of it Parallel I. THe Lord Jesus is very sweet and of a fragrant Smell to Believers as hath been shewed upon divers Metaphors nay he makes their Persons Prayers and all their Performances as sweet Odours in the Nostrils of God Christ perfumes as it were all Persons and Places where he cometh the Person Example Passion Intercession Word Promises Ordinances of Christ are of a sweet Savour II. Jesus Christ and the Spirit that flows or proceeds from him is of a glading refreshing and comforting Nature he anoints his Saints gives the Sorrowful the Oil of Gladness for the Spirit of Heaviness Thou hast put Gladness in my Heart more than in the time when their Corn and their Wine increased III. Christ draws the Soul when his Name is poured out so that the Soul feels the nature of his Sovereign Love and Grace out of the World and the Kingdom of Satan and from all Uncleanness of the Heart and Life to himself Saith Christ And if I be lifted up from the Earth I will draw all Men unto me With loving Kindness have I drawn thee Draw me and I will run after thee Christ draws the Soul from Sin and Sin from the Soul and so cleanseth it thereby IV. Christ's Name poured forth viz. his Perfections and Excellencies made known to a Sinner presently softens his hard Adamant-like Heart all the Hearts of Sinners that have been broken and made tender it hath been done by the Virtue of this precious mollifying Ointment V. This Spiritual Ointment will fetch out all the Stains and Spots of Sin all those Blemishes and Wrinkles of the Soul of which the Apostle speaks that so we may be presented amiable in the sight of God Believers have no Beauty but what they have from Christ. VI. The Lord Jesus Christ is of an inestimable Worth who is able to account the value of this Box of precious Ointment Wisdom is the principal thing Christ is the Wisdome of God its price is above Rubies VII Christ heales the Soul he is not only the Physician but his Blood and the precious Graces of his Spirit is the Balm or Ointment that cures all our Sores VIII All Spiritual Strength is from Christ 't is he only that confirms and strengthens the Feebleness and the Hands that hang
XXII By the Spirit of Christ we are regenerated or born again Holiness Faith Love Joy c. and all such precious Fruits are the Productions of the holy Spirit through Christ. Such as lie as it were buried in the Grave of Sin and spiritual Misery shall when the quickning Beams of this spiritual Sun shine upon their Souls have a Resurrection from that Death and by its efficacy shall their Bodies also be raised from the Dust at the last Day XXIII The Beams of Gospel-Light and Divine Illumination do not shine alike in every Nation nor in every Soul In some European Countries especially in England they are more bright and radiant than elsewhere A great many Places want the Comfort of this Spiritual Sun more than Greenland wants the Presence of the created Sun for there the Sun shines half the year but in many Heathen Countries the Sun-shine of the Gospel has not yet arose yea even in Palestine and the adjacent Countries where it first shined most gloriously its Light is for the most part if not altogether removed and communicated to the Isles afar off to the Glory of his rich and unspeakable Grace and Love to us in Christ Jesus our Lord. XXIV Christ warms and heats the Soul which of it self is cold earthly and of a benummed Constitution He sends the Comforter by him we are quickned c. He gives Rest he is the Resurrection and the Life of his People and therefore their Reviver As a Refiner's Fire he burns our Dross Hay Stubble c. And if this Fire be cherished it parches and dries up the Weeds and Trash the Thorns and Briars that grow in our Souls as predominant Sin and Lust all Self-love Corruption and carnal Confidence c. which else would choak the Word and stiffle all good Motions in us See Refiner XXV Christ is the Light of Men. Natural or Moral Light is too dim like the Moon to discover the secret Pollutions of the Soul it cannot make you see the Corruption and Filth of such as lie in their Blood being Captives to Satan the Heart does receive no Light but what comes from this Sun of Righteousness without it which we shall stumble and fall converse with Sin which envenoms the Soul and at last tumble blindfold into Hell and eternal Damnation By this blessed Light is discover'd 1. What Sin is and its Nature and Consequences for tho natural Conscience if it may be so called arraigns us for Immorality or any Breach of the Law of Nature yet it is too dark and far short of discovering the horrid Filth and abominable Evil of Sin in a Gospel-way that is the Work of the Spirit and 't is only spiritually discerned 2. This spiritual Sun or Gospel-Light shews the sad and lamentable Condition of fallen Man by Sin 3. How insignificant the World with all its outward Pomp and imaginary Glory is to release him and afford any solid Content or Satisfaction 4. It discovers the Craft and Subtilty of Satan that Arch-Enemy of Souls 5. It reveals as far as frail Man can comprehend it the Being of God in his glorious Attributes and most sublime Perfections 6. It holds forth the transcendent Excellency of Jesus Christ and the absolute Necessity there is for poor fallen Man to have an Interest in him in order to his Peace with God 7. It informs us which are false Ways who are Hereticks where the false Church is c. Which are things not to be known but by the blessed Light of this Sun of Righteousness shining in his Word viz. the holy Scriptures This Sun of Righteousness gives us Light and Direction in all the Ways of God's holy Worship this Soul-Guide leads in the right way of Wisdom and in the midst of the Paths of Judgment He leads the Blind by a Way they knew not and makes Darkness Light before them and crooked things streight See the Metaphor Light XXVI What can be so desirable so comfortable as the Light of God's Countenance to have this Sun of Righteousness shining on us David accounted it the one thing desirable That he might dwell in the House of the Lord all the days of his Life to behold the Beauty of the Lord and to enquire in his Temple If the Beams of this spiritual Sun be withdrawn the Soul is restless till it finds them seeking every where and crying out with the Spouse Saw ye him whom my Soul loveth His Favour and Loving-kindness is better than Life XXVII When Christ draws near the Soul by his heavenly Influences he causes it to become green and flourishing When this Gospel-Sun rises high and shines hot in any Kingdom or Country it causes them wonderfully to flourish it fertilizes Souls and Nations and makes them to bring forth beautiful Blossoms and wholesom Fruit but in his Retreats and Withdrawings how do they languish and pine away 'T is Night where Christ is absent and Day where he is present His being at a distance is the Soul's Winter and his blessed Approach is Summer As Birds chant their warbling Notes in the Spring rejoycing at the Sun 's coming so do the Saints with spiritual Melody congratulate the Approaches of Christ. XXVIII Christ the Sun of Righteousness shining forth in the manifestation of the Gospel causeth the Heart of one Man to dissolve and melt like Wax distilling him into Tears of Repentance others are hardned and grow obdurate as a Rock not through the Gospel's fault but their own obstinate and rebellious Minds To some the Word is a Savour of Life unto Life and to others a Savour of Death unto Death XXIX Christ is often vailed so that we cannot see him viz. when strange and dark Providences attend us as in the case of Job How often do our Sins interpose like Clouds betwixt us and this blessed Sun of Righteousness leaving our Souls in the dark Yet in these Withdrawings the Soul is sensible that his Efficacy and Virtue are not removed XXX Some like Felix cannot bear the powerful Influences of Christ's Word and heavenly Doctrine XXXI The dazling Light and transcendent Glory of Christ exceeds all the Glory of the World and all that is therein their Light is but Darkness when compared to him XXXII The Sun of Righteousness is to us eclipsed when this World gets between us and Christ when our Hearts and Eyes are so much upon it that we cannot see him in his Beauty Christ is never totally eclipsed to a gracious Soul because Sin is infinitely less than him XXXIII Jesus Christ rejoyces in doing the Work of the Father his Meat and Drink was in doing the Will of him that sent him Lo I come to do thy Will O God XXXIV Christ by his blessed Word through the Influences of the holy Spirit ripens his chosen Ones for the Harvest which is the end of the World and prepares them for Glory And the Wicked through their own Perverseness
and Opposition are broken in pieces by it When it once blows briskly upon the Soul it presently cries out Lord what wouldest thou have me to do Immediatly saith Saul I conferred not with Flesh and Blood XII The Spirit dissolving the Clouds of Iniquity waters the Heart with Tears of Repentance and Godly Sorrow XIII The Blowings or Operations of the holy Spirit ought carefully to be observed with the access and recess thereof for a Christian can make no Earnest of the Duties of Religion unless these Winds blow Moreover there are certain Signs whereby a Man may know which way the Spirit blows 1. If the Desires of the Soul are after God and Holiness it is one sign the Wind is in a right Point 2. If the Understanding be enlightned and Clouds of Ignorance scattered the Affections changed so that heavenly Objects are principally delighted in if the Will is brought to yield and readily to submit to the Will of God the Spirit blows the right way 3. If a Man leaves his old and evil Courses and Company if that which was once pleasant to him is now become grievous to him if his Discourse be savoury and his Life holy you may know which way the Wind blows They that are after the Spirit do mind the things of the Spirit 4. If there be new Habits wrought in the Soul so that altho a Man may sometimes be obstructed in his way and hindred in his course Heaven-ward yet immediatly as it were by a natural or divine Instinct he falls into his former Way and Course of Grace and Holiness again 't is a sign which way the Wind blows You know the Wind is sometimes obstructed or stopped in its usual course by Houses or Trees c. so that you can hardly discern by Vanes or Smoak c. which way it is so it may be with a Christian. Besides sometimes you can scarcely perceive any Wind to blow at all no more can you the Operations of the Spirit XIV The Spirit of God blowing upon the Soul of a Sinner causes his Pride and external Glory to fade away which is compared to the Flower of the Field The Rod hath blossomed Pride hath budded All Flesh is Grass and the Goodliness thereof is as the Flower of the Field The Grass withereth the Flower fadeth because the Spirit of the Lord bloweth upon it XV. The holy Spirit tho it be invisible and its Operations mysterious and not to be discern'd by many Men yet they may see and hear the Effects of it they may perceive what Alteration and Changes it makes in this and that Man such as were very vicious and ungodly are by the Workings of the Spirit formed into another likeness and become pious and truly religious that Tongue that was wont to blaspheme God they now hear to praise and admire him c. And Believers themselves clearly feel and experience the blessed Effects and Operations thereof in their own Souls XVI The Spirit of God causes the Saints to grow in Grace and in the Knowledg of our Lord Jesus Christ. The Spirit moves upon the Affections and every other Faculty of the Heart and by that means causes the Seed of Grace to take the deeper Root The Ground or Spirit of a Christian must be broken and loosened from the World and from the Love of sensual things more and more by the Wind of the Spirit or he will not be fruitful in Grace and good Works XVII Unless the Spirit blows upon the Soul or upon the Church they lie becalmed and cannot sail towards the Haven of eternal Happiness no Duty or Service performed in publick or private can avail any thing we get not a Bit of Ground nor any real Advantage by them unless they are performed by the Help and Influence of the Spirit God is a Spirit and they that worship him must worship him in Spirit and in Truth XVIII The holy Spirit winnows and fans God's People who are compared to Wheat and good Grain 'T is said of Christ His Fan is in his Hand and he will throughly purge his Floor How doth Christ fan and purge his People but by his Word and Spirit 't is that which cleanses and makes them pure from the Dross and Pollutions of Sin and Wickedness as the Apostle observes 1 Cor. 6.11 XIX The Spirit of God sometimes comes on a sudden upon a Soul and by its powerful Operation in a short space makes a great and wonderful Change as appears in the Case of Saul but at other times it riseth and worketh upon some Mens Hearts gradually XX. The holy Spirit when it gets into the Heart of a Man by its powerful Operation it makes him tremble and shakes him to pieces as it were causing strange tho glorious Workings in the inward Man This he doth by setting the Evil of Sin before his Eyes and his woful Condition thereby A Man never trembles as he should till the Spirit enters into him Saul was taken with such a trembling when the Spirit entred into him and began to work that he could not stand upon his Feet METAPHOR SOme Winds are sent in Judgment to destroy and overthrow which many times blow down Houses and Trees and make great Desolation witness that prodigious Wind in the Year 1661. II. Some Winds are of a blasting Nature and cause the Fruit to fall before it be ripe III. There hath been a Wind in which the Lord hath not appeared IV. Some Winds are compared to Words and Speeches of one that is desperate V. Sometimes Wind is made use of to set forth that which is vain and empty VI. Some Winds are without Rain Whoso boasteth himself of a false Gift is like Clouds and Wind without Water VII If some Winds be observed Men must not plow nor sow their Seed He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap VIII Man's Iniquity is compared unto the Wind. Disparity BUt the Spirit being the great Promise of the Father and the Fruit and Effect of Christ's Ascension is sent in Mercy to strengthen and establish and is so far from destroying or overthrowing as that it causeth the Church in general or a Christian in particular to take the more firm Root and stand the faster II. But the Spirit as compared to the North and South Winds ripeneth a Christian in Grace and causeth the Spices thereof to flow forth Grace ripeneth and fitteth for Glory III. But there is no greater Demonstration of the Lord's presence with his People or with a Soul than by the Indwelling of his Spirit Where two or three are gathered together in my Name there am I saith Christ. IV. But no Man speaking by the Spirit calleth Jesus accursed Men are by the Spirit brought into their right Minds witness the Prodigal V. But where-ever the holy Scriptures make mention of the holy Spirit it is to set forth
them We must not pry too curiously into the Depths of God he having set Bounds by the Word how far we should go and let all take heed on their Peril that they adventure no further V. The holy Spirit is the proper Element of all true Believers they are born by the Spirit live by the Spirit and walk in the Spirit Ministers are Fishers of Men. See the Parable of the Net VI. This River is good to wash purge and carry away Filth and all abominable Pollution of Sin both in Souls Churches and Nations where the Water of this River runs Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God VII The Spirit hath its proper Bounds and always runs in its spiritual Chanel viz. the Word and Ordinances God's publick and private Worship and thither all must have recourse that would receive the precious and glorious Blessings and Benefits thereof if you would have these sacred Waters you must observe the Chanel where this River runs Where I record my Name I will come unto thee and will bless thee When the Disciples were assembled together they met with the Spirit that being their Duty and Christ's Institution VIII This spiritual River hath several times overflowed there being a Redundancy of Water in it Great Multitudes have been marvellously watered and made fat and fruitful on a sudden and shall again when the time is come God sometimes extends Mercies and Gospel-Blessings beyond his usual method being a free Agent may if he pleaseth anticipate his own Order He hath promised to open Rivers in the Desert And it shall come to pass in that day that the Lord shall bear off from the Chanel of the River unto the Stream of Egypt God meets with some as he met with Paul who was running from him The Scripture speaks of a Time when the Knowledg of the Lord shall cover the Earth as the Waters cover the Sea In that day this River shall overflow and cover the whole World There shall be on every high Mountain and on every high Hill Rivers and Streams of Water I will open Rivers upon high Places I will make the Wilderness a Pool of Water and the dry Land Springs of Water Behold I will do a new thing now it shall spring forth shall ye not know it I will even make a Way in the Wilderness and Rivers in the Desert The Beasts of the Field shall honour me the Dragons and the Owls because I give Waters in the Wilderness and Rivers in the Desert to give Drink to my People my Chosen IX The holy Spirit is gloriously advantagious for spiritual Commerce and Traffick 'T is that which by the use of Ordinances conveys the Riches of Heaven to Dwellers here below He shall receive of mine and shew it unto you He will bring all things to your remembrance 'T is the Spirit that stores the City of God with all its Divine Riches There is no Trading to Heaven but by sailing in this River Faith can do nothing without it If these Waters do not run our Souls can make no good Return from the Celestial Shore The Church and every Family of the Godly would soon be starved were it not for this heavenly and spiritual River hence 't is said to rejoyce the Righteous There is a River the Streams whereof make glad the City of God the holy Place of the Tabernacle of the Most High By means of this River we often take a Voyage to our Father and come to Jesus Christ and daily in the Word hear from them For through him we both have access by one Spirit to the Father X. This spiritual River as 't is deep so 't is very swift tho 't is not always discerned to be so by us nor doth the Stream indeed seem to us to run always with a like Motion But when God doth as it were open the Flood-Gates then it runs very swift and is so impetuous that it drives all down before it Lord said Saul what wouldest thou have me to do When God causeth its Passage to be clear it bears down all Opposition carries away our slavish Fears our Unbelief our Earthly-mindedness and all Consultings with Flesh and Blood making thereby our Souls very clean washing us as in a Stream which is very powerful carrying away all our great Defilements 'T is not in the Skill of Men or Devils to stop this River even the strong Operations of the Spirit in a Person Church or Nation when God opens the Sluces for it XI This River is a Believer's Strength Not by Might nor by Power but by my Spirit saith the Lord. 'T is the Churches sure Fortification When the Enemy comes in like a Flood the Spirit of the Lord shall lift up a Standard against them Those that are environed by the Spirit need not to fear the Stormings of Men or Devils even those Churches or Souls who enjoy the smooth and sweet Streams of this River XII Those Churches or Souls who enjoy the blessed Streams of this spiritual River grow flourish and bring forth much Fruit. He shall be like a Tree planted by the Rivers of Water that bringeth forth his Fruit in due season his Leaves shall not wither They shall spring up as Grass as Willows by the Water-Courses Blessed is the Man that trusteth in the Lord whose Hope the Lord is For he shall be as a Tree planted by the Waters which spreadeth forth his Root by the River and shall not know when Heat cometh but her Leaf shall be green and shall not be careful when the Year of Drought cometh neither shall cease from yielding Fruit. XIII This spiritual and heavenly River yields the Church and all true Believers much Joy and sweet Delight no Pleasures like those that flow from the Spirit The Fruit of the Spirit is Joy Peace c. And sometimes when they partake of these Celestial Streams they are so delighted thereby that they cannot forbear breaking forth into singing There is a River the Streams whereof make glad the City of God c. XIV This spiritual River in the use of the Ordinances and Appointments of the Gospel will carry a Soul whose Purpose and serious Intention is bent that way to God the Ocean of all Fulness and into the great Depths of everlasting Bliss XV. The Spirit of God sometimes seems not to strive or move at all upon the Hearts of Men and Women not only upon the Wicked of whom God hath said My Spirit shall not always strive with Men but also the Godly themselves cannot sometimes perceive a visible or sensible Operation thereof And then their Spirits seem like Vessels becalm'd no Duty or Service perform'd hath any Life or Activity in it it being only performed by the Strength of natural or acquired Parts and Abilities XVI
rendered as a vile Hypocrite as Job was it doth clear him and makes his Heart light and how doth he prize and esteem of such a Friend Alas had not a Christian the Witness in himself to clear and bear up his Soul he would sink down many times into utter Despondency but this made holy Job to triumph over all his Enemies Behold my Witness is in Heaven and my Record is on high As much as if he should say though many Witnesses are against me yet I will keep my Conscience clear I will not have my own Heart to charge me or witness against me as long as I live VI. So the Holy Ghost gives in such clear Demonstration and Proof to the clearing up of a Man's Evidence for Heaven that when all Cases are clearly considered a poor Saint though doubtful before comes to a good and full Satisfaction therein God's Spirit and Conscience compares a Man's State with the Word of God and if upon Trial it appears that those Qualifications are wrought in his Heart that the Word expresly mentions concerning the Truth of Grace he then finds he hath no more cause to doubt of the goodness of his Condition VII So the Holy Spirit and Conscience bring off a Christian with abundance of holy Joy and Triumph notwithstanding his Case may seem very dangerous by means of strong Accusations of Satan as it was with Job For this is our rejoycing the Testimony of our Conscience that in Simplicity and godly Sincerity we have had our Conversation in the World c. VII So the Spirit or God confirms the Covenant of Grace to the Soul of a Believer for when the true Fear of God is wrought in the Heart the Spirit witnesseth to it and thereby assures us that all the Promises that are made therein are undoubtedly our own and shall be performed to us Inference HOw happy is the State of the Godly what good Assurance have they of Eternal Life they have received an Earnest of it it is sealed unto them and they have two infallible Witnesses to confirm it to them See Conscience a Witness The Holy-Spirit a Teacher Luke 12.12 For the Holy-Ghost shall teach you in the same hour what ye ought to say Joh. 14.26 But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all thing to your Remembrance whatsoever I have said unto you THe Holy Spirit is the great Teacher of the Church and every particular Saint and Member thereof unto whom the Accomplishment of that great Promise is committed And they shall be all taught of God Joh. 6.45 Teacher A Teacher is a personal Appellation II. A Teacher implieth one or more that needeth Instruction or Teaching it argues Weakness of Knowledg and want of Understanding in some Persons about such things they ought to be well instructed in III. It behoveth an able Teacher to have great Knowledg and Understanding himself in all those Things and Mysteries he instructeth others in IV. A spiritual and able Teacher openeth divers dark deep hidden and mysterious things to the Understandings of Men. V. A divine and able Teacher by this means greatly inlightneth the World and causeth Darkness and Ignorance to fly away inriching Men's Minds with the precious Knowledg of sacred Truths VI. An able Teacher instructeth ignorant Persons by degrees as they are able to take in conceive and apprehend things first to read the a b c and then the Bible and afterwards the Grammar or any other Things of Learning they desire to be instructed in VII Some Teachers teach their Scholars out of a Book their great Business is to help them rightly and distinctly to understand that VIII A Teacher exerciseth much Patience towards them whom he instructeth especially when he meets with such that are very dull and unapt to learn he is forc'd to take much Pains with them IX Some Teachers tho very deserving have been greatly slighted by those very Persons they have shewed much Love to and taken great Pains with for their good which hath sorely grieved them X. Some Teachers after they have found those whom they were imployed to teach and instruct grown to such a great degree of Stubborness and Obstinacy that they have utterly despised and refused to betaught by them and have cast all Counsel behind their Backs then they have left them and wholly given them up as hopeless Persons XI Godly Teachers are so great a Blessing to People that it is a great Loss to lose them nay a sore and lamentable Judgment upon the Church and the World to be deprived of or have their Tea-chers taken away from them or forc'd into a Corner Parallel THe Holy Ghost is a Divine Person See Comforter II. There is no Man whatsoever but needeth the Divine Teaching and Instruction of the Holy Ghost For what Man knoweth the things of a Man save the Spirit of a Man which is in him Even so the things of God knoweth no Man but the Spirit of God 1 Cor. 2.11 III. The Holy Ghost hath great Knowledg yea he is infinite in Understanding there is nothing that he is ignorant of that either concerns God's Honour or our Good The Spirit searcheth all things yea the deep things of God IV. The Holy Ghost openeth many dark and deep Mysteries what hidden Mysteries did he reveal to the Prophets and open and unfold to the blessed Apostles Which in other Ages were not made known unto the Sons of Men as is now revealed unto the Apostles and Prophets by the Spirit V. The Holy Ghost inspiring and teaching the Prophets and Apostles who were the holy Pen-men of the sacred Scripture hath greatly inlightned the Inhabitants of the Earth where their Record is known and also when he hath opened the Eyes of the Understandings of Men in those profound and glorious Mysteries contained in the holy Scripture how are their minds inriched with the Knowledg of divine Truths VI. The Holy Ghost teacheth and instructeth poor Sinners gradually first the a b c of Religion viz. the Knowledg of Sin and their lost and undone Condition thereby the Vanities of this World together with the necessity of a Saviour and then in the second Place he instructeth them in higher Mysteries opening and explaining the Covenant of Grace as also the glorious Mystery of Union and Communion with God the Mystery of the Trinity the Incarnation of Christ his Priesthood and other things relating to him as Mediator together with many dark Sayings and Prophecies of the Scripture which those who are unlearned viz. who have not the Spirit 's teachings wrest unto their own Destruction I have many things to say unto you but ye cannot bear them now VII So the Holy Ghost teacheth Sinners the Knowledg of the Scriptures for as the Spirit gave them forth so he is the best Interpreter of them Then opened be their Vnderstandings that they might understand the
Scriptures He shall teach you all things and shall bring my Words to your Remembrance he shall take of mine and shew it unto you c. that is he shall open and explain my Word and Doctrine to you How ignorant are some Men of the Scriptures and of those glorious Mysteries contained therein notwithstanding all their humane Learning or that Knowledg they have of Hebrew Greek and Latine for want of the Spirit 's Teaching VIII So the Holy Ghost exerciseth much Patience towards Sinners whom he comes to teach and instruct in the way of Salvation Mankind being generally very dull and unapt to learn the Knowledg of themselves Sin Christ and Salvation therefore he drops now a Word and then a Word for their Conviction IX So many Men that the Holy Ghost hath shewed much Love unto and laboured greatly with have notwithstanding slighted and disregarded all his Counsel and Instruction like as Israel did of old Thou gavest them thy good Spirit to instruct them and withheld not thy Manna from their Mouth c. X. So the Holy Ghost who laboured to instruct the old World finding they were grown to a fearful degree of Hardness Rebellion and Obstinacy utterly refusing to return or be reformed after he had waited many Years upon them left them to perish in their Sins God declaring sometimes before the Flood came upon them That his Spirit should not always strive with Man and in like manner the Spirit deals with stubbâ—â—rn obstinate Sinners for after long-waiting and abused Patience he leaves them and gives them utterly up to their own Heart's Lust and to walk in their own Counsel XI The Holy Ghost is such a great Blessing to the Church and People of God nay and unto Sinners too that there can come no greater Judgment upon them than to be deprived of this sacred and heavenly Teacher tho it is sad with the Church When her Teachers are removed into a Corner and her Eyes see them not yet we had better lose all other Teachers and that utterly than lose this great Teacher only for tho he is pleased to make use of them he can teach effectually and savingly without them were they removed and taken away but they cannot teach without him unto the least spiritual Advantage and those who pretend to be Teachers of others and yet despise his Teaching-Assistance will once find they undertook a Work which was none of theirs Inferences IS the Holy Ghost the great Teacher how dare any then reproach and villify him or slight his Teaching or those who are lead and instructed by him 2. It may also stir up all Persons to a readiness and willingness of Heart and Mind to be taught and instructed by him Quest. How may we know say some the Spirit 's Teachings who are they that are taught and instructed by him Answ. This you may take as an undoubted Truth that The Spirit never teacheth any thing contrary to the written Word because so the World might be at a certainty about a good and true Teacher in matters of Religion the Spirit hath left us the holy Scripture and he always teacheth as that teacheth opening and explaining what dark and obscure things are contained therein so that he that walketh faithfully up to the written Word is lead and taught by the Spirit Quest. But doth not the Apostle say We have an Vnction from the holy One and know all things and need not that any Man teach us We need no other Teacher therefore but the Spirit Answ. That is a great Mistake and apparent wresting of the Text for the Spirit of God that holy Unction was in the Primitive Saints in a more glorious measure than he is in any now and yet Christ called forth and ordained divers other Teachers for them who were to build them up in their most holy Faith And the things saith Paul to Timothy that thou hast heard of me among many Witnesses the same commit thou to Faithful Men who shall be able to teach others also A Gospel-Ministry is to abide till Christ's second Coming they are appointed for the gathering together building up and perfecting of the Saints until we all come into the Vnity of the Faith and of the Knowledg of the Son of God unto a perfect Man c. Therefore the meaning of the Holy Ghost in that Place is this We need not that any Man teach us but as that Anointing teacheth if any Man teach us such and such things that are not written things that the Spirit never taught in the Word of God we ought not to hearken to them we need no Teaching but that which is according to the Spirit 's Teachings and agreeable to its Blessed Rule left upon Record viz. the Holy Scriptures of Truth The Holy-Spirit compared to a Dove Mat. 3.16 And he saw the Spirit of God descending like a Dove and lighted on him The Holy-Spirit is represented by a Dove or appeared in the shape of a Dove and may in some things be resembled thereto Simile A Dove is a Bodily Substance or hath a Subsistence of his own II As at the beginning of the Creation saith a Reverend Divine the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incubabat came and fell on the Waters cherished the whole and communicating a prolifick and vivifick Quality unto it as a Fowl or Dove in particular gently moves it self upon its Eggs until with and by its generative Warmth it hath communicated vital Heat unto them III. A Dove is a meek harmless and innocent Creature Be ye as harmless as Doves IV. A Dove hath a quick sharp Sight or Eye as it is hinted Cant. 1.6 chap. 4.1 V. A Dove brought Tidings to Noah of the ceasing of the Flood of Waters and so consequently that the Wrath of God was abated likewise VI. A Dove is a most swift Creature hence David crys out O that I had the Wings of a Dove then would I fly away and be at rest Parallel SO the Holy Ghost hath a personal Existence It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bodily Shape and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Dove II. So now saith he at the Entrance of the new Creation the Spirit comes as a Dove upon Christ who was the immediate Author of it and virtually comprized it in himself carrying it on by virtue of his Presence with him and so this is applyed in the Syriack Ritual of Baptism composed by Severinus And the Spirit of Holiness descended flying in the likeness of a Dove and rested upon him and moved on the Waters III. So the Holy Spirit is of a most sweet meek pure and Dove-like Disposition the Perfection of all excellent Qualities being in him as well as upon the Dove Christ as he was figured forth thereby IV. The Holy Spirit hath a quick and sharp Sight can discern the very Thoughts and Intents of the Heart what can be hid from his Eyes before whom all
things lie naked and bare V. So in the Assumption of this Form there may be some respect had to Noah's Dove signifying Peace and Reconciliation by Christ and the ceasing of the Wrath of God to all those who shall fly to the Lord Jesus and rest upon him by a lively Faith VI. The Holy Ghost is swift God is said to fly upon the Wings of the Wind the Spirit is God and the Flight of the Dove saith Reverend Blackwood denotes the divine Influence of the Spirit coming from Heaven into the Members of Christ as well as into the Head the Holy Ghost can quickly come to the Aid and Succour of a Believer when in Trouble or beset with Temptation or to strengthen him when he hath any great Work and Business to do for God That Spirit appeared like a Dove and yet the Learned tell us it was of a fiery Colour and we must not think this Substance saith Mr. Blackwood or Body resembled by a Dove to be hypostatically united to the Holy Spirit as the humane Nature of Christ is to the divine but as Angels appeared oft-times to Men in humane Bodies and laid them down again so did the Holy Ghost The Holy Spirit the Saints Guide Joh. 16.13 He will guide you into all Truth c. Rom. 8.14 As many as are led by the Spirit of God they are the Sons of God The Spirit is the Saints Guide Guide A Guide is very necessary for Strangers in a Wilderness where there are many ways and turnings II. An eminent and able Guide is well skill'd in all ways and able to give Directions in the most difficult Cases that are very hard to find out III. A faithful Guide gives notice of all the Dangers that are in the way and shews also how a poor Travellor may escape them and so go safe unto his desired Place IV. An able Guide frees a Man that commits himself to his Guidance from many Cares and Fears that attend such who have lost their Way and have no Guide V. An able and faithful Guide gives plain and full Direction to the ignorant so that they cannot well miss the way if so be they exactly follow his Directions Parallel SO the Guidance of the Holy Spirit as it is contained in the Holy Scripture is necessary to Believers whilst they pass through the Wilderness of this World where one says this is the way and another that II. So the Holy Spirit is able to guide poor Sinners in all the ways of God he led Moses and the Prophets under the Law and led the Apostles and all the Primitive Christians under the Gospel-Ministration Holy Men of God spake as they were moved and guided by the Holy Spirit There is no Precept nor Promise of God needful for the Children of Men to be instructed in but the Spirit in the holy Scripture hath left it upon Record for our Direction and Consolation and whatsoever is hard to be understood that is contained therein The Spirit that searcheth all things can open and explain it to a gracious Soul the Spirit guides in the way of Morality in the way of Faith and Gospel-Obedience in the way of Church-Constitution and Discipline and in Gospel-Holiness and Conversation III. The Holy Spirit hath in the Holy Scripture for in that is contained all the Directions of the Spirit touching all matters and cases necessary to alvation given notice to all Spiritual Travellors of all the Dangers that may attend them in the way to Heaven First the Danger of Unregeneracy the common Road that most Men and Women walk in the Spiritâ—â— hath told us positively if we go in that way we shall perish for ever Except a Man be born again he cannot see the Kingdom of God Secondly The great Danger of the way of Presumption Thirdly The Danger of Despair Fourthly The Danger of Idolatry Heresy and Error Fifthly The Danger of Disobedience to Christ's Commands Acts 3.22.23 Sixthly The Danger of loving or liking of any one Sin Seventhly The Danger of Hypocrisy Eighthly The Danger of Apostacy c. IV. So the Holy Spirit frees a poor Saint from many Fears and Cares which attend others whilst he wholly commits himself to the Guidance of God's Word and to the Directions of the Spirit many are at a loss and know not what to do nor which way to go whilst he rests satisfied resolving to go wholly by this Guide V. So the Holy Spirit in the Scripture of Truth hath given such plain and clear Directions in all Cases of moment about Faith and Holiness that the ignorant and unlearned cannot miss the way to Heaven if they carefully observe the Rules laid down therein Guide OTher Guides tho very skilful and have good Knowledg of a way or matter they undertake to guide Men in may notwithstanding in some things miss being not infallible cannot give infallible Demonstrations to all doubtful Persons that they are right and that those who follow their Directions shall never go astray Disparity BUT the Holy Spirit in such a glorious manner by many Signs and Wonders so confirmed the way to Heaven as they are recorded in the Holy Scripture that those that follow his Counsel shall not go astray he is an infallible Guide and never imposed any Rules Laws or Precepts upon Men but left such convincing Evidence of the Truth of his Testimony that there remains no just ground for a Doubt or Objection as might be shewed in respect of the giving forth both of the Law and Gospel therefore those who pretend they are led by the Spirit or Inspiration and yet cannot prove and demonstrate what they say to be true by such ways and means that no Deceiver can pretend unto or do the like c. lie and abuse the Holy Ghost who is a certain and infallible Guide Inferences BLess God for this Spiritual Guide in matters of Faith and Practice and that there are such sure Rules left by him in the written Word What should we have done had God never afforded us such a Teacher and Guide as the Holy Ghost is 1. For Man naturally is blind I will lead the Blind in ways they knew not c. 2. There are many By-ways and were there not one sure and perfect Guide how could a Man find his way It is as easy for one Man to say he is led by the Spirit and Inspiration as it is for another and how shall a Man were it not for the Word know which of them is in the right 3. Some pretend they are led by the Spirit and they walk quite contrary to the Scripture which contains all the Truth of God necessary to be known believed and practised in order to Salvation He shall guide you into all Truth he shall bring my Word to your Remembrance Quest. How shall we know who follows the Spirit 's Guidance Answ. Art thou led to repent to leave thy Sins to believe in Christ to obey his Commands to
and powerful sharper than any two-edged Sword piercing even to the dividing asunder of soul and spirit and of the joints and marrow and is a discerner of the thoughts and Intents of the heart 'T is a hard matter for a Man tho' never so wicked to shut out or Prevent the Light of Gods Word from darting into and piercing of his Evil and accusing Conscience 3. The Word and blessed Gospel of Christ is so Great a Light that it makes wonderful Discoveries to the Children of Men. 1. It makes Manifest not only that there is a God but also what a God he is Not only his Being but also his manner of Being 2. It Discovers the Creation of the World 3. The State of Man before he fell and after his Fall 4. The horrid nature of Sin 5. The secret Counsel and Eternal Love of God to lost Man together with the severity of God towards the fallen Angels 6. It makes known the Lord Jesus Christ and his Blessed Design in coming into the World his Incarnation Nativity Life Death Resurrection Ascension and Intercession c. 7. It Discovers how God is to be Worshipped all his Laws Ordinances and Institutions are revealed by it 8. It discovers the True Church which otherwise cannot be known 9. Lastly It makes manifest whatsoever is needful or necessary to be known believed or practiced in order to Salvation 4. The VVord of God Directs and Guides Men in the Right way Hence David saith Thy Word is a Lamp unto my feet and a light unto my pathes God is Gracious to mankind in this respect viz. he leaves them not at an uncertainty without an infallible Guide in matters of Religion Take away this Unâ—â—erring Rule and what confusion would the Christian VVorld be in one Man might say this is the way and another that I walk saith one by the Guidance of the Spirit and so saith another that teacheth quite Contrary things Saith a third you are both out of the way 't is I alone that am led by Inspiration and ye are in Darkness Others plead for the Pope and General Counsels which have been miserably Contradictory one to another and none of these can Give better Demonstrations touching the truth of what they Preach or Practice then the Rest being not able to Confirm their Doctrine by Miracles and so consequently how shall a poor doubtful Soul be directed in the way to heaven by either or any of them For were not the holy Scriptures the Rule but Contrariwise the Light within or Inspiration c. then must a Man be able to Confirm and Prove what he sayeth in such a way or by such means that no Deceiver or Impostor can pretend unto or do the like But is not the Spirit of God above the Scriptures which you call the VVord did not the Spirit give forth the Scriptures if so sure then that is of the Greatest Authority and only Light that can best Direct men Into the right way That the holy Spirit or third Person of the holy Trinity is a Greater Light then the holy Scripture is not Denied by vertue of which holy men of old were Inspired that gave them forth yet the Question is VVhether any Man now hath such a measure of the Spirit in him which is a greater Light than the written word and to whom others are bound to adhere and be directed by for 't is this only which is Denied 5. The word and Gospel of Christ hath a Chearing and Quickning Vertue This is my comfort in my affliction thy word hath Quickened me And in another place I will never forget thy precepts for with them thou hast Quickend me As 't is grevious to be Spiritually blind or in the Dark Region and Dungeon of Idolatry Sin and Unbelief so on the other hand how comfortable is it to enjoy the blessed word and Gospel of Jesus Christ. 6. The VVord and Gospel of Christ hath a Cleansing Purging and purifying Vertue in it Wherewith shall a young man cleanse his way by taking heed thereto according to thy word Now ye are clean through the word which I have spoken unto you The Gospel and word of God Disperseth and Scattereth all the Fogs and Mists of Darkness and Error It is the refining-pot of Truth VVhat an unwholsome Pesthouse would the VVorld be in a Spiritual Sence were it not for the Light and Excellent Vertue of Gods holy VVord 7. The VVord and Gospel of God is very pure and of an undefilable Nature what filthy sinks hath it past through and what means hath been used by the Popish Adversaries and others to Corrupt and Polute it and yet no defilement cleaveth to it it remaines unmixed and pure still shining forth Gloriously such is the Excellent nature of it it purifieth the hearts and lives of men and nothing can fasten upon it to polute it 8. The VVord and Gospel of Christ is called by the Apostle The Glorious Gospel the Gospel is exceeding full of Glory There is nothing in it but that which is very Glorious Here you have a Resplendency and Shining forth of the Sun of Righteousness Gloria quasi clara saith Aquinas because Glory is the bright shining forth of Excellency now its transcendent Excellency and Splendor shines forth as may be demonstrated many wayes 1. It s Glorious in Respect of the Author and Fountain from whence it proceeds 2. 'T is Glorious in a Comparative sence 3. 'T is Glorious in respect of it Self First As light is Glorious because it is the most Excellent Rayes Resplendency and Shinings forth of the Sun so is the Gospel because 't is the glorious shining forth and resplendency of Jesus Christ the Sun of Righteousness Secondly 'T is glorious in a comparative sence it Excells the Law hence called a better Testiment tho' that was glorious yet it had no glory in this respect by Reason of the glory that Excelleth I. The Gospel excels the Law in respect of the names of the one and the names of the other 1. The Law is called the Letter the Gospel the Ministration of the Spirit 2. The Law is called a Ministration of death the Gospel a Ministrator of life II. The gospel excels in glory above the law 1. In regard of the light and perspicuity of it the law was full of obscurity clothed with many Ceremonies and mysterious Sacrifices 2. They were at a great loss touching the main drift and end thereof 2 Cor. 3.13 God spake as it were under a Vail III. The gospel is clear and plain Christ beheld heard handled c. the Mysteries long hid open'd and explained fully we behold with open face c. IV. The law was appointed to be but a leading Ministration and in subserviency to the gospel our Schoolmaster to bring us to Christ. V. The gospel more glorious or excels the law in respect of the strength of the one and weakness of
other things of the like nature that are in some Countries 4. Others are more pleased with such Histories that treat of things different to all these Now the Gospel of Christ contains variety of matter upon every Respect what is there Famous Rare Delightful or Marvelous but 't is out done here First concerning Love what history may Compare with the Gospel in this respect here you have an account of a mighty King whose Dominions Power and Glory was Infinite who was higher than the highest and Rul'd over all who had but one Son and he most Dear to him and lay in his Bosom the Joy and Delight of his heart the very express Image of the Father whose Beauty Lovelyness of his Person and other Personal Excellencies and Perfections had we the tongue of Men and Angels we could not set forth the Thousandth part thereof This Glorious King had a mind to dispose of his Son in Marriage and to this end very early proposed the matter to him and whom he had Chose for him As also the way means and manner how or what he must do in order to obtain her for himself To which the Son with abundance of Joy consented to And so it had fell out that the Person agreed upon to be the Intended Spouse was once in great favour with this mighty King and a near dweller to him in Eden but for horrid Rebellion and Treason was banished his presence and was fled into a far Country And now there was no ways for the glorious Prince to accomplish his business but he must suit himself in a fit Equipage and take a Journey into that Country where this Creature was astrayed away 1. Now were the nature and glory of the Kingdom considered which Jesus Christ left or the place from whence he came 2. The greatness of his glory there and excellency of his Person 3. The length of that Journey he undertook 4. The nature of the Doleful and Miserable place or Countrey into which he came 5. His great abasement or manner of his coming 6. What he met with or how entertained at his first Arrival 7. VVhat the quality and condition of the Creature was for whose sake he came 8. VVhat he suffered and underwent from the greatness of that precious Love he bore to the said Creature 9. And how after all this he was slighted and rejected by this Rebellious one and of his much Patience and Long-suffering before he took his last Denial together with the powerful arguments and wayes he used and doth use to obtain the Souls affection If these things I say were Considered this history will appear to every Discerning Person the most pleasantest and glorious for Love that ever Mortal heard See Metaphor Bridegroom Secondly Should we speak of warlike Atchievements what history in this respect can compare with the history of the gospel was there ever such a Champion as Jesus Christ or such terrible Battles fought as were fought by him as witness that glorious battle of his with Satan the mighty King of the bottomless Pit also those conflicts he had with sin and wrath in the Garden and last of all with Death the King of terrors over all which he obtained a perfect Conquest Thirdly As touching great Rarities and wonderful things which some histories abound withal none afford such wonders as doth the gospel is it not marvellous that a VVoman should compass a Man that he that made the world should be born of a VVoman that the Ancient of Dayes should become a Child that Death should be destroyed by Death and many other like Mysteries the Gospel abounds with Secondly As the word and gospel of God is glorious in respect of the historical part thereof so its glory appears in Respect of those Titles or Epithets given to it I. 'T is called the word of Reconciliation 1. Because it shews how Peace and Reconciliation is made between an offended God and offending Creatures 2. Because by it terms of Reconciliation are offered to poor sinners 3. Because 't is the medium or means God offered to remove the Enmity that is in sinners hearts II. 'T is called the gospel of the grace of God and may well be so termed 1. In respect of the Testimony that is born therein of Gods great grace and favour to men in giving Jesus Christ for them 2. In respect of its being the clearest discovery of Gods grace that ever was afforded to the Children of men 3. Because 't is the Instrument or Means by which God works grace or makes the Souls of Men gracious who were once void thereof and ungodly so that Faith comes by hearing and hearing by the word of God 4. Because 't is the way by which God increaseth strengthens and perfects his blessed grace in the Soules of his Elect. III. The gospel is called the gospel of Peace 1. It is a message of Peace Peace peace to him that is a far off and to him that is near And came and preached peace to you which were afar off and to them that were nigh 2. Because it is that which being received alone pacifies the Conscience of a wounded sinner He sent his word and healed them 3. Because as an Instrument it brings the Soul into a state of Peace and Friendship with God and reconciles men one to another IV. It is called the gospel of the Kingdom 1. Because it discovers the gospel Church which is called often in the holy Scripture the Kingdom of God 2. It shews the way into this Kingdom of God 3. It fits and prepares men and women for Christs Spiritual Kingdom 4. It contains all the Laws Ordinances and Customs of the Kingdom 5. It inriches all the true and sincerce Subjects of the Kingdom 6. In it is contained all the priviledges and immunities of the Kingdom 7. It shews men the Ready way to the Kingdom of Glory and from hence may fitly be called the gospel of the Kingdom V. The gospel is called the word of Life 1. Because it shews who is our Life 2. It shews the way how we come to be made alive viz. by Christ Receiving the Spirit of Life for us as Mediator and laying down the price of his own blood he died that we might live I am come that you might have Life and that ye might have it more abundantly 3. The gospel may be called the word of Life because by the help of the Spirit it works life in us 't is hereby we are quickened and raised from death to life the Dead saith our Saviour shall hear the voice of the Son of God and they that hear shall life 4. 'T is by the Word and gospel of God life is maintained in us 't is the support of our spiritual live Man Lives not by Bread alone but by Every word that proceeds out of the mouth of God 5. It leads to Eternal Life all those who beleive
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
held forth in the gospel touching his Deity to be Equal with the Father yet this doth not must not lessen or diminish the Fathers glory all are to honour the Son as they honour the Father but not above the Father nay what can or ever did demonstrate or greaten the honour which is due to God the Father like the honour and adoration ascribed and given to him by the Lord Jesus as Mediator O how did he strain to set out and promote the Glory of God the Father My Doctrine is not mine but the fathers that sent me As the living father sent me and I live by the Father c. My father is Greater than I I Honour my father but ye dishonour me for I have not spoken of my self but the Father which sent me he giveth me commandment what I should say and what I should speak VVherein doth the gospel manifest the Fathers glory The Fathers glory shines forth therein to Admiration in respect of his infinite Grace Love and Rich Bounty to poor perishing men 1. Whatever Relief succour and saving Benefit any sinners do Receive in this world or have the promise of Receiving in the world to come the Gospel wholly ascribes it in the first place to God the Father his Compassion his Bowels and his Love and Bounty is set forth in the gospel to be such to his poor Creatures that no tongue is able to Express it He is great and glorious Alexander is said to give like himself be sure the Father hath hath out done him and Araunah too He gives not to Kings but like a King yea like the King of Kings he is wonderful in grace and rich bounty he is wonderful II. Consider what it is he hath given what he hath parted with for and to poor sinners has he not parted with his Choicest Jewel his best and Choicest treasure God so loved the world that he gave his only begotten son that whosoever believeth in him might not perish but have everlasting life If it had been a Servant his Noah his Abraham his Moses his David his grace and bounty had been great but alas they could not Redeem us none were found worthy to open the Book nor loose the Seals thereof amongst all the Children of men or Saints of God that ever lived Or had it been an Angel one of the glorious Seraphims or Cherubims the favour had been unspeakable considering what we were but to think it was and must be his Son his only begotten Son that lay in his Bosom his dearly and welbeloved Son in whom he was well pleased a Son that never offended a glorious Son the Joy and Delight of his heart III. Consider whether he sent this his dear Son and wherefore 1. He sent him into the World 2. Into a sad World into a strange Country where he was not known 3. He sent him amongst Enemies amongst wicked men such that hated him and his Father 4. Nay amongst Devils 5. He sent him to be Abased he was Vilified Contemned and Spit upon He was despised and rejected of men 6. Nay he sent him to Die to pour forth his Soul to Death to become a Ransom for many he commanded him to lay down his Life IV. Consider for whose sake he sent him to suffer all this 1. Was it for his Friends such that he was beholden to 2. Or was it for some dear Relation 3. Or was it for some worthy or deserving Creature that had Merited such Favour and Grace from him No it was for such that were his Enemies who Deserved nothing but Hell and Eternal Wrath for ever V. And Lastly Consider what was his great and glorious design in all this 1. Which was to make peace God was in Christ Reconciling the world to himself 2. To Espouse and Marry poor Sinners to himself for ever 3. To Convey a gracious and Legal Pardon to them and to wash them from their sins in the blood of his Everlasting Covenant 4. To bestow the blessing of Adoption upon them i. e. to make such his own Children by Favour and Grace who were his Enemies and Children of Wrath by nature 5. To Purchase a Kingdom for them 6. To save them from Eternal wrath and death and to bestow upon them Eternal Life And thus the glorious Mercy of God the Father shines forth in the gospel for these things fully set forth that the Father is gracious And in the next place let me speak a little of his Justice also for his glorious Justice as well as Mercy shines forth in the Gospel First It must be considered that Justice as well as Mercy is in God as his Mercy is Infinite so is his Justice Secondly It must be granted also that Justice was injured by the Fall and Sin of Man and called for Satisfaction which was signified 1. By the Execution of the Sentence pronounced upon the account of Mans Disobedience 2. By turning him out of the Garden 3. By the flaming Sword 4. By the Law upon Mount Sinai 5. By many severe expressions and fearful Threatnings mentioned in the holy Scriptures God is angry with the wicked every day his Soul lothed them he has whet his Sword c. Thirdly In the next place consider Justice must be satisfied or we must be Damned that God will not save in a way of Mercy to the wronging of his Justice Fourthly It behoveth us therefore to know what will satisfie Gods Justice and appease his wrath And indeed nothing less will do this than perfect and compleat Obedience to the Law for the time to come and a plenary compensation for the wrong done in time past Thou must be holy pure without sin in thine own person or have such a Righteousness by Faith imputed to thee What will the sinner now do may be he will say I will cast my self upon the Mercy of God that is thy only way but if thou hast not an eye to the Attonement and Satisfaction made by Christ Jesus thou wilt Perish notwithstanding for he that said he was Gracious Merciful abundant in Goodness and Truth said also he would by no means acquit the Guilty The gospel shews Gods Wrath must be appeased and that it must be appeased by Sacrifices but if we should Sacrifice a 1000 Rams or 10000 Rivers of Oyl nay do as the Gentiles did Sacrifice our Children or cause them to pass through the fire as the Jews did to Moloch and give the fruit of our Body for the Sin of our Soul it will not be accepted And as a Child cannot by being Sacrificed make an attonement for Sin neither can any mans Brother do it for him they that trust in their wealth and boast themselves in the multitude of their Riches none of them can by any means Redeem his Brother nor give to God a Ransom for him for the Redemption of their soul is precious c. What will the
sinner now say or what course take that he may please God pacifie his wrath and be saved May be he will say I will reform I will amend my Life this is Good but alas 't will not do because thou owest ten thousand Talents Will promising nay indeavouring to run no more in Debt pay off the old Score Well saith the sinner if it be so I will repent and mourn for my sin and pour forth tears before God and see if that will do Alas shouldst thou weep Rivers of Tears nay couldst thou weep Rivers of blood and nothing but weep as long as thou livest on earth yet this will not satisfie the Justice of God nor make a compensation for thy Iniquity this shews God is just indeed and thus Glorious Justice shines forth in the Gospel And now to satisfie Divine Justice Jesus Christ as the act of Mercy is constituted and appointed by the Great God to be our surety who entered into a Covenant to pay all and discharge such sinners who shall believe on him and that there is no pardon nor Salvation but by this way viz. by Christ 1. I shall shew 2. Shew why Salvation is by Christ Jesus 3. Answer an Objection 1. That it is so see Act. 4.12 where the Apostle Peter speaking of Jesus Christ saith neither is there Salvation in any other for there is no other name under Heaven given whereby we can be saved Compared with Acts 13.38 Heb. 10.5 but further to demonstrate it must be so 1. Because Christ is said to bear our sins that is he was constituted and placed by the Father as Mediator in our room to bear the punishment due to us for our Iniquities 2. Because the Scripture saith without shedding of blood there is no Remission and that no other bloud would do but the bloud of this immaculate Lamb. 3. Because Christ is said to make Peace Reconcile and make us near to God by his bloud 4. Because we are said to be bought with a Price or Redeemed and purchased by the Lord Jesus the Son of man came not to be ministred to but to minister and to give his life a Ransome for many 5. Because our acceptance with God is through Christ wherein he has made as accepted in the beloved and that this is through the imputation of Christs Righteousness God imputeth not our sins to us they are laid upon another viz. Our surety he was made sin for us who knew no sin that we might be made the Righteousness of God in him 6. Because 't is said there is no Salvation but in and through him and all that we receive whether grace here or glory hereafter is for his sake Why is Salvation by Jesus Christ and by the shedding of his bloud 1. Because of the absolute Purpose and Decree of God God has decreed this way and no other way to save sinners 2. I might shew the necessity of Salvation by Christ from the nature of Sin which men stood charged with sin is so contrary to God he could do no less than require the satisfaction of his own offended Justice 3. In respect of the Law perfect Righteousness being required of Man in point of Justification 4. Salvation came in this way that God might be glorified in every Attribute and eternal life be wholly of Gods free grace through the Redemption that is in Christ Jesus How can we be said to be freely forgiven our sins in a way of grace and favour if Christ hath made a full compensation to the Justice of God for them 1. 'T is wholly of grace tho' not without Attonement and Redemption made by Christ bloud which might be made appear many ways 1 In that God is so gracious as not to require satisfaction of us and Impute our Trespasses to us 2 Because God was at his own free choice whether he would bring forth a Saviour for us or not 3. Because the surety is wholly of his own providing and nothing but his love and precious grace moved him to send him into the world 4 Moreover it is further demonstrated by Gods gracious acceptance of this satisfaction for us and not for others for tho' there is a worth and sufficiency in it for all yet it is only made effectual unto them for whom it was intended or appointed by that glorious agreement or compact between the Father and Son in Eternity 5. 'T is further manifest also in respect of Gods gracious goodness in affording us the knowledge of this blessed Attonement there is an absolute necessity of Faith in order to a sure Interest into this Salvation and Faith comes by hearing the Word Preached had not God afforded us the gospel we should have known no more of this glorious Mystery of Redemption nor had any more faith than Pagans and Infidels 6. It appears to be wholly of Gods free grace upon the consideration of Gods working those meet qualifications in order to Pardon and Salvation viz. 't is he that gives a broken Heart and Repentance 't is he that works faith in us and by whom we are begotten to a lively hope 7. Lastly 'T is of his own free grace in that he parted with and spared not his own dear Son rather than we should die in our Sins who could not fail nor be discouraged but was every way capable to accomplish the work of Salvation for us 1. He was a person holy and undefiled yea without the least stain or spot of sin 2. He was one that was free and could dispose of himself to be a surety and sacrifice for others 3. He consented and agreed with the Father to undertake this glorious work and office 4. He was able to overcome all difficulties and thereby fully discharge the Sinner 5. One so glorious in Nature that from the Excellency and worth of his Person Satisfaction comes to be received Thus the Gospel appears glorious as it makes manifest and does Reveal the Glory of God the Father Secondly I shall shew you the Gospel is glorious as it Discovers and holds forth the glory of the Lord Jesus Christ the Second Person of the Trinity 1. The gospel Reveals the Son clearly who was long prophesied of and pointed at and that more principally in five respects 1. In respect of his glorious Person 2. In respect of his glorious Offices as Mediator 3. In respect of his glorious Love 4. In respect of his glorious Riches 5. In respect of his glorious Power Headship and Soveraignty The Gospel is glorious in respect of the chief Subject thereof Jesus Christ. 1. And first in respect of the Excellency of his Person which had I the tongue of Men and Angels I could not declare the hundredth part thereof so far doth he Excel in personal Excellencies and Perfections the Children of Men what can one think of Christ speak of Christ hear of Christ or Read in holy Scripture of Christ
Because the Gospel holds Christ forth to be the store house of all Divine grace and blessings he is ordained to convey all spiritual Riches to his Church and to every Member thereof 3. To allure and engage souls to love him and close in with him how can any refuse such a friend reject such a Saviour that is so beautiful to look upon and also so exceeding Rich. 4. That it might leave all men and women without excuse in the great Day what will they have to say that reject such a Saviour that turn their backs upon such a Christ when they are called to answer in the Day of Judgment 5. To relieve the tempted Soul 6. To strengthen the Faith and chear the hearts of all that do believe in him Fourthly The gospel is glorious in respect of Christ the glorious Object of it as it reveals his glorious Power Power in Scripture is taken two manner of ways or it shews a twofold power in Christ. 1. A Commanding Power his power of Soveraignty or Regal power that which we call Authority 2. The power of working or effecting that which he would have done Some have power to command but want a power to Effect that which they command cannot accomplish what they would have done but what Christ commands he can do or cause to be done at his Pleasure 1. I shall shew that the power of Christ is a glorious power 2. Shew why Christ hath such power 1. Christ hath a commanding Power he hath great Authority he hath a Regal Power or Superiority over all 1. Over Angels 2. Over the Church 3. Over the Devils I will lay upon the shoulders of Eliakim the Keys of the house of David Isa. 22.22 Keys is a borrowed speech signifying Government and Legal Power Christ hath the Keys of David Rev. 3.7 All Power in Rule and Government in Commanding Forbidding Punishing Binding Loosing Damning Saving is in Christs hand See Christ the Head and Heir of all things Keys of Hell and Death signifieth Christs Regal power over the Devils and delivering up unto Death and Hell or keeping out of it Over men mighty men Kings of the Earth He is the only Potentate King of Kings and Lord of Lords They are all his Subjects shall and must Submit to him 4. He hath an universal Power therefore glorious Power the Sun the Moon the Stars the Winds the Seas obey him 5. Christs Power is absolute he bears the Image of God he is God as you heard before None hath absolute power but God he doth what he pleaseth 6. Christs Power is Just therefore glorious in Power it is not a Might without Right 't is in him Essentially as God and is given to him as Mediator in the one Respect he derived it from none in the other sence he received it from the Father 7. Christs Power is Infinite he made the World he upholds the World therefore glorious in Power He could have made a Thousand Worlds can do beyond all that we can conceive or speak 8. Christs Power is glorious because he can bring all other Power to nought in a moment at his pleasure whether of Men or Devils 9. Christs Power is glorious Power in that it is everlasting Power Men may be powerful for a time but they may soon lose it must die and so cannot hold it long but Christ sits King for ever his power is from everlasting to everlasting of his Kingdom there shall be no end 10. Christs power is Dreadful he looketh upon the earth and it Trembles he can make all tremble before him who can Thunder like God 1. He has a glorious commanding Voice 2. A glorious restraining voice what is swifter than the Sun which he can stop in a moment 3. Glorious in his reproving voice Psal. 50.21 4. In his threatning voice Rev. 2.16 and Chap. 2.23 11. He hath a Glorious Victorious Conquering and Subduing Power he hath overcome Sin Devil Death Hell c. 12. Christs Power is Glorious because nothing is too hard for him to do nay nothing is hard for him to do he can do what he will with a word of his mouth 13. Christs Power extends not only over the Body but over the Soul also works mightily in us as well as for us and can do wonderful things by weak Instruments by foolish and contemptible ones in the eye of the VVorld VVhat mighty things did he do by a few poor Fishermen and others not accounted off 14. Lastly Nothing is hard for Christ to do tho' all the Devils of Hell and Men on Earth oppose and resist him I will work and who shall let it VVhy hath Christ as Mediator such great and glorious Power given to him 1. From the greatness of his work he is to accomplish 2. Because no Souls whatsoever Discouragements they meet with should despair in coming to him or in relying upon him 3. That he might be feared and dreaded by all yea that his very enemies might tremble before him 4. That he might be honoured and adored Honour belongs to Sovereignty Thirdly As the gospel is Glorious in respect of the Revelation made therein of God the Father and of our Lord Jesus Christ. So likewise in Respect of the Holy Ghost the gospel shews the Spirit in himself to be a distinct living powerful intelligent Divine Person Not only a distinct self subsisting Person but also a participant of the Divine Nature not the chief of all created Spirits and so the head of all good Angels as some imagine but that he is uncreated truly and ready God coeternal with the Father and the Son This we shall speak a little unto together with his glorious work Office and Operations First The VVord of God holds forth and positively declares that the holy Spirit is in himself a distinct intelligent Divine Person and which ought to be believed concerning this great truth viz. the Diety and Personality of the holy Ghost may be seen in the ensuing Testimonies according as they are Collected to our hands by a Reverend Divine Psal. 33.6 By the word of the Lord were the Heavens made and all the host of them by the spirit of his mouth Job 26.13 By his spirit he hath garnished the Heavens Psal. 104.30 Thou sendest forth thy Spirit they are created Mat. 28.19 Baptizing them in the name of the Father and of the Son and of the holy Ghost Act. 1.16 That Scripture must needs hath been fulfilled which the holy Ghost by the mouth of David spake Act. 5.3 Peter said to Ananias why hath Satan filled thy heart to lye to the holy Ghost Ver. 4. Thou hast not lyed to man but to God 1 Cor. 3.16 Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you 1 Cor. 12.11 All these worketh that one and the self same Spirit dividing to every severally man as he will And there are
diversities of operations but it is the same God which worketh all in all 2 Cor. 13.14 The grace of the Lord Jesus Christ and the Love of God and communion of the holy Spirit be with you all Acts 20.28 Take heed to the Flock over which the holy Ghost hath made you Overseers Mat. 12.31 All manner of Sin and Blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men Psal. 139.7 Whether shall I go from thy Spirit Joh. 14.26 But the Comforter which is the holy Ghost whom the father will send in my name he shall teach you all things Luke 12.12 The holy Ghost shall teach you in the same hour what you ought to say Acts 13.3 And as they ministred to the Lord and fasted the holy Ghost said separate me Barnabas and Paul for the work whereunto I have called them Ver. 4. They being sent forth by the holy spirit departed c. 'T is evident upon consideration that there is not any thing which we believe concerning the holy Ghost but that it is plainly revealed and declared in these Testimonies He is directly called God Act. 5.3 which the Socinians will not say is by vertue of an exaltation unto an Office or Authority as they say of the Son that he is an Intelligent voluntary Divine Person he knoweth he worketh as he will which things if in their frequent repetition they are not sufficient to evince an Intelligent Agent a Personal subsistance that hath Being Life Will We must confess that the Scripture was written on purpose to lead us into mistakes and misapprehensions of that we are under penalty of eternal Ruine rightly to apprehend and believe It declareth also that he is the Author worker of all sorts of Divine operations requiring Immensity Omnipotency Omnisciency and all other Divine excellencies unto their working and effecting Moreover it is revealed that he is peculiarly to be believed in and may be sinned against Also that he together with the Father and the Son created the World the spirit of God hath made me that he is the Author of all grace in Believers and order in the Churches The sum is that the holy Ghost is a Divine Distinct Person and neither meerly the power or vertue of God nor any created Spirit whatsoever This plainly appears from what is Revealed concerning him for he who is placed in the same series or order with Divine Persons without the least note of difference or distinction from them as to an Interest in Personality who hath the names proper to a Divine Person only and is frequently and directly called by them who also hath Personal Properties and is the Voluntary Author of Personal Divine Properties and the proper Object of Divine VVorship he is a Distinct Divine Person And if these things be not a sufficient Evidence and Demonstration of a Divine Intelligent Substance I shall as was said before despair to understand any thing that is expressed and declared by words But now thus 't is with the Holy spirit according to the Revelation made thereof in the word and gospel of God One Consideration which hath in part been before proposed I shall premise to free the subject of our Argument from ambiguity And this is that this word or name Spirit is used sometimes to denote the Spirit of God himself and sometimes his gifts and graces the Effects of his operation on the Souls of men and this our Adversaries in this cause are forced to confess and thereon in all their writings distinguish between the holy spirit and his Effects This alone being supposed I say it is impossible to prove the Father to be a Person or the Son to be so both which are not acknowledged any other way than we may and do prove the holy Ghost to be so For he to whom all Personal Properties Attributes Adjuncts Acts and Operations are ascribed and unto whom they do belong and to whom nothing is or can be truly and properly ascribed but what may and doth belong unto a Person he is a Person and him are we taught to believe so to be So know we the Father to be a Person as also the Son For our knowledge of things is more by their properties and operations then by their Essential forms especially is this so with respect to the Nature Being and Existence of God which are in themselves absolutely incomprehensible Now I shall not confirm the Assumption of this Argument with reference unto the holy Ghost from this or that particular Testimony nor from the assignation of any single Personal property unto him but from the constant uniform tenor of the Scriptures in ascribing all those properties unto him And we may add hereunto that things are so ordered in the wisdom of God that there is no personal property that may be found in an Infinite Divine Nature but it is in one place or other ascribed unto him First He is placed in the same rank and order without any note of Difference or Distinction as to a distinct Interest in the Divine Nature that is as we shall see personality with other Divine Persons Mat. 28.19 Baptizing them in the name of the Father and the Son and of the Holy Ghost 1 Joh 5.7 There be three that bear witness in Heaven the Father the Son and the Spirit and these three are one 1 Cor. 12.3 4 5 6. No man can say the Lord Jesus Christ is the Lord but by the Holy Ghost Now there are diversities of gifts but the same Spirit and there are differences of administrations but the same Lord and there are diversities of operation but it is the same God which worketh all in all Neither doth a denial of his Divine Being and distinct Existence leave any tolerable sence unto these expressions For read the words of the first place from the Mind of the Socinians and see what it is can be gathered from them Baptizing them in the name of the Father and of the Son and of the vertue or efficacy of the Father Can any thing be more absonant from Faith and Reason than this absurd expression and yet is it the direct sence if it be any that those Men put upon the words To joyn a quality with acknowledged Persons and that in such things and cases as wherein they are proposed under a Personal Consideration is a strange kind of Mystery and the like may be manifested concerning the other places Secondly He also hath the Names proper to a Divine Person only For he is expresly called God Act. 5. He who is termed the holy Ghost ver 3. and the Spirit of the Lord ver 9. is called also God ver 4. Now this is the name of a Divine Person on one account or other The Socinians would not allow Christ to be called God were he not a Divine Person though not by Nature yet by Office and Authority And I suppose they will not find out an Office
for the Holy Ghost whereunto he might be exalted on the account whereof he might become God seeing this would acknowledge him to be a Person which they deny So he is called the Comforter Joh. 16 7. A Personal Appellation this is also and because he is the Comforter of all Gods People it can be the name of none but a Divine Person In the same place also it is frequently affirmed that He shall come that he shall and will do such and such things all of them declare him to be a Person Thirdly He hath Personal properties assigned unto him as a VVill. He divideth to every man severally as he will and understanding the spirit searcheth all things yea the deep things of God As also the actings that are ascribed unto him are all of them such as undeniably affirm Personal Properties in their Principle and Agent For Fourthly He is the voluntary Author of Divine operations he of old cherished the Creation the spirit of God moved upon the face of the waters He formed and garnished the Heavens he Inspired Acted and Spake in and by the Prophets well spake the holy Ghost by Isaiah the Prophet unto our Fathers The Prophecy came not in old time by the will of man But holy men of God spake as they were moved by the holy Ghost He Regenerateth Enlighteneth Sanctifieth Comforteth Instructeth Leadeth Guideth all the Disciples of Christ as the Scriptures every where testifie Now all these are Personal Operations and cannot with any pretence of Sobriety or consistency with Reason be constantly and uniformly assigned unto a quality or vertue He is as the Father and Son God with the Properties of Omniscience and Omnipotence of Life Understanding and VVill and by these Properties workes acts and produceth effects according to VVisdom Choice and Power Fifthly The same regard is had to him in Faith VVorship and Obedience as unto the other Persons of the Father and Son For our being Baptized into his name is our solemn engagement to believe in him to yield obedience to him and to worship him as it puts the same obligation upon us to the Father and the Son So also in reference unto the worship of the Church he Commands that the Ministers of it be separated unto himself The holy Ghost said separate me Barnabas and Saul for the work whereunto I have called them Acts 13.2 ver 4. So they being sent forth by the Holy Ghost departed VVhich is comprehensive of all Religious VVorship of the Church And on the same account is he sinned against as Act. 5.3 4 9. for there is the same Reason of Sin and Obedience Against whom a man may sin formally and ultimately him he is bound to Obey VVorship and believe in And this can be no quality but God himself for what may be the sence of this expression thou hast lyed to the efficacy of God in his operations or how can we be formally obliged unto Obedience to a quality There must then an antecedent unto Faith Trust and Religious Obedience be supposed as the ground of rendering a Person capable of being guilty of Sin towards any For Sin is but a failure in Faith Obedience or VVorship These therefore are due unto the holy Ghost or a man could not sin against him so signally and fatally as some are said to do in the foregoing Testimonies I say therefore unto this part of our Cause as unto the other that unless we will cast off all Reverence of God and in a kind of Atheism which as I suppose the prevailing wickedness of this Age hath not yet arrived unto say that the Scriptures were written on purpose to decieve us and to lead us into mistakes about and misapprehensions of what it proposeth unto us we must acknowledge the holy Ghost to be a Substance a Person God yet distinct from the Father and the Son For to tell us that he will be our Comforter that he will Teach us Lead us Guide us that he spoke of old in and by the Prophets that they were moved by him acted by him that he searcheth the deep things of God works as he will that he appointeth to himself Ministers in the Church In a word to declare in places innumerable what he hath done what he doth what he sayes and speaks how he acts and proceeds what his will is and to warn us that we grieve him not sin not against him with things innumerable of the like nature and all this while to oblige us to believe that he is not a Person an Helper a Comforter a Searcher a Willer but a quality in some especial operations of God or his power and vertue in them were to distract men not to Instruct them and leave them no certain conclusion but this that there is nothing certain in the whole book of God And of no other Tendency are these and the like immaginations of our Adversaries in this matter Dr. Owen Secondly The Gospel is glorious in respect of the Revelation made therein of the Spirit touching his glorious Works and Operations 1. The framing forming and miraculous Conception of the body of our Lord Jesus Christ in the Womb of the Blessed Virgin was the peculiar and special work of the Holy Ghost This work I acknowledge in respect of designation and the Athoritative disposal of things is ascribed unto the Father for so the Lord Christ speaketh unto him A body hast thou prepared me Heb. 10.6 but this preparation doth not signifie the Actual Forming and making Ready of that body but the eternal designation of it was prepared in the Council and Love of the Father As to the voluntary assumption it is ascribed to the Son himself Heb. 2.14 For as much as the Children were partakers of flesh and blood he himself partook of the same He took unto him a Body and Soul entire humane nature as the Children or all Believers the same Synedochically expressed by flesh and blood ver 16. He took on him the Seed of Abraham But immediate Divine Efficiency in this matter was the peculiar work of the Holy Ghost Mat. 1.18 VVhen his Mother Mary was Espoused to Joseph before they came together she was found to be with Child of the holy Ghost Luk. 1.35 The Angel answered and said unto her the holy Ghost shall come upon thee and the power of the highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God 1. The Person working is the holy Ghost he is the wonderful Operator in this glorious work and therein the power of the most high was exerted For the Power of the most High is neither explicatory of the former expression the holy Ghost as though he were only the power of the most High Nor is it adjoyning of a distinct Agent or Cause unto him as tho' the holy Spirit and the power of the most High were distinct Agents in this matter Only
Obedience in our Conversion to God be not the effect of his Grace in us he doth not work in us both to will and to do of his own good pleasure 1. The work of Conversion it self and in especial the act of Believing or Faith it self is expresly said to be of God to be wrought in us by him to be freely given unto us from him the Scriptures saith not that God gives us ability or power to believe only Namely such a power as we may make use of if we will or do otherwise but Faith and Conversion themselves are said to be the work and effect of God But it maybe Objected that every thing which is actually accomplished in potentia before There must therefore be in us a power to Believe before we do so actually The Act of God working Faith in us is a creating work for we are his workmanship created in Christ Jesus And he that is in Christ is a new Creature now the Effects of creating acts are not in potentia any where but in the active Power of God so was the World it self before its actual existence This is termed potentia logica which is no more but a Negation of any Contradiction to existence not potentia physica which includes a disposition unto actual existence Notwithstanding therefore all these preparatory works of the Spirit of God which we allow in this matter there is not by them wrought in the Mind and Wills of men such a next power as they call it as should enable them to believe without further actual grace working Faith it self Wherefore with respect to believing the first act of God is to work in us to will So Phil. 1.13 he worketh in us to will This God worketh in us by that grace which Austin and other Learned men call gratia operans 2. Faith and Repentance 'T is said to be given of God Him hath God exalted to be a Prince and a Saviour to give Repentance unto Israel and remission of sin to you it is given in behalf of Christ not only to believe but to suffer for his sake By Grace ye are saved through faith and that not of your selves it is gift of God Our own ability be it what it will however assisted and excited and Gods gift are contra-distinguished If it be of our selves it is not the gift of God if it be the gift of God it is not of our selves and the manner how God bestows this gift upon us is declared ver 10. For we are his workmanship created in Christ Jesus unto good work And from hence Faith is called the Faith of the operation of God 3. Love that precious prevailing Grace is planted in the Soul by the Spirit causing the Soul with Delight and Complacency to cleave unto God and his wayes the Lord God will Circumcise thine heart to love the Lord Deut. 30.6 Hope maketh not ashamed because the Love of God is shed abroad in our hearts by the holy Ghost Rom. 5.5 The fruit of the spirit is love Gal. 5.22 4. It might be further demonstrated by considering how Conversion with the manner how it is effected is set forth in the holy Scripture The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart c. What is this but the putting off the Body of Sin Col. 2.11 This is the mediate work of the Spirit of God no man ever Circumcised his own heart A new heart also will I give you and a new spirit will I put within you and will take away the stony heart that is that impotency and enmity which is in our hearts unto Conversion 5. The work of grace upon the Soul is called a vivisication we are by nature dead in Sins and Trespasses in our Deliverance from thence we are said to be quickened The Dead shall hear the voice of the son of God and Live being made alive now no such work can be wrought in us but by an Effectual Communication of a Principle of Spiritual Life and nothing else will deliver us Some think to evade the power of this Argument by saying that all these Expressions are metaphorical and arguing from them are but fulsome Metaphors And 't is well if the whole Gospel be not a Metaphor unto them But if there be not an Impotency in us by nature unto all Acts of spiritual Life like that which is in a Dead man unto acts of Life natural if there be not an alike Power of God required unto our deliverance from that Condition and the working in us a Principle of spiritual Obedience as is required unto the Raising of him that is dead they may as well say that the Scripture speaks not truly as that it speaks metaphorically 6. Believers are said to be begotten and born again of the Spirit by which it appears that our Regeneration is not an Act of our own I mean not so our own as by outward helps and assistance to be educed out of the Principles of our nature Of his own will begot he us by the word of truth c. Born again not of corruptible seed but of incorruptible c. Which were born not of blood nor of the will of man but of God This being so it behoveth them who plead for Active Interest of the will of Man in Regeneration to produce some Testimonies of Scripture where it is assigned unto it as the Effect unto its proper Cause where is it said that a man is born again or begotten anew by himself and if it be granted as it must be so unless violence be offered not only to the Scripture but Reason and common sence that whatever be our Duty and Power herein yet these Expressions must denote an Act of God and not ours Regeneration being thus proved to be the glorious working and operation of the holy Ghost we shall now proceed to shew further the nature and excellency of grace as it shines forth in the gospel and is experienced by every sincere Christian. 1. Gospel grace is glorious because when received in Truth it delivers the Soul from Bondage it breaks the bonds For the Soul is not set at liberty by the bare shedding of Christs blood without the application of it by the spirit or infusion of grace into the heart 2. The gospel through the grace of it when received in Truth opens blind Eyes it makes them see that never saw in a spiritual sence before it opens their eyes that were born blind how blind was Saul till the gospel grace shone upon him or rather in him 3. The gospel through the grace of it when received in Truth raises the dead Soul to Life 'T is hereby we come to be quickened the flesh profiteth nothing 't is the Spirit that quickeneth that is the Humane nature without the Divine cannot accomplish Salvation for us nor shall any Soul receive any saving
take much Delight to behold daily pry and look into by Reading and Meditation His Delight is in the Law of the Lord and in his Law he doth meditate both Night and Day VII So he that would have a clear sight of God in his glorious Attributes and Perfections must look into the Gospel with open Face he must look with a full and single Eye as one that is resolved by the help of the Spirit according to the nature of his sight to see what may be beheld therein and not cast a squint Look as it were upon it seem to look towards God when his Heart is more upon other Things and Objects We with open Face c. If thy Eye be single thy whole Body it full of Light VIII So he that doth cast but a transient Look into the Word of God or is but a bare Hearer thereof may whilst the Word is a preaching see or have some sence of his Sin and deplorable Condition he is in by Nature and be somewhat troubled for it a while but not putting into practice what he hears but turning to his former Course again he soon forgets what a deformed and miserable Wretch he is which is the principal Import of that Text in James IX So a Christian that looks into the Word and Gospel to behold the Glory of God hath but the sight of the Image Resemblance and Representation of God shining therein before his Eyes Simile ONe Glass hath not all the Properties which we have here mentioned II. Some Persons use too frequently to look into a Glass as others do to an evil End viz. to paint patch and spot their Faces and to see their vain Beauty which tends to increase Pride and foolishly to lift themselves up Disparity THe Gospel or Word of God is a spiritual Perspective-Glass as well as a Looking-Glass II. A Christian cannot look too oft into God's Word provided he do not neglect his particular Calling in so doing or let one Duty interfere with another neither doth his looking into the Word of God tend to lift him up but rather to humble and abase him for the more we see of God the more with Job and Isaiah we shall abhor and be ashamed of our selves There are divers other Disparities which we pass by they are the Contrivance and Workmanship of Man and brittle things c. besides many of them are false giving not a true Representation of Persons and Things c. Inferences LEt this teach every Soul the Folly of spending so much time in looking into a carnal Glass to see their own Faces and vainly to trim and deck their Heads and Bodies whilst they greatly neglect looking into this Glass wherein the Glory of God in a glorious manner may be seen See Metaphor Light And thereby they may learn how to make themselves ready for Christ's Coming as also what their happy Condition is if truly in Christ. 2. When you see a Glass or injoy the useful Benefit thereof remember the Glass of God's Word and as you slight not nor throw away that Glass by which you obtain your End viz. a Medium to behold what you desire be perswaded never to slight or throw away the Word of God but improve it to the Ends for which God gave it till you come to have the Faculty so suited and fitted to behold the Object that you shall see as you are seen and know as you are known which will be in a State of Glory and not till then 3. To inform the poor dark and blind World that as a Glass of what nature soever it be yet it is altogether useless to a blind Man till his Eyes are opened so till God opens blind Eyes poor fallen Man cannot see any of the Glory of God nor understand this glorious Gospel or Word of God 4. Let it perswade all Christians who do stedfastly believe that the Holy Scriptures or Word of God are or may be compared to a Glass in many of the Particulars afore-going to look more into it with earnest Prayer that as it is a Glass as clear as Chrystal so the Eyes of their Understandings may be opened to the end they may as in a Glass Behold the Glory of the Lord and be changed into the same Image from Glory to Glory even as by the Spirit of the Lord. 2 Cor. 3.18 Professing the Gospel compared to the Plough Luke 9.26 He that puts his hand to the Plow and looks back is not fit for the Kingdom of Heaven HE that puts his hand to the Plough c. Our Saviour means Preaching owning or professing the Gospel The professing the Gospel may in divers respects be compared to a Plough Methapor A Plough is an Instrument made fit for the Husband-man to break up and till his Ground II. The Plough cannot break up the Ground of it self it must be held and drawn or nothing can be done by it III. It is a hard and difficult thing to plow up some Ground especially that which is rocky full of Roots or hath long lain fallow IV. The Plough pierces deep into the Earth makes as it were deep Gashes or Wounds in the Heart of it discovering what sort of Earth it is V. The Work of the Pluogh is but Opus ordinabile a preparative Work in order to sowing the Seed VI. It is best Plowing when the Earth is prepared and mollified by the Showers of Heaven then the Work goes on sweetly VII The Plough turns up by the Roots and kills those rank Weeds that grow in the Field VIII That Field is not well plowed up where the Plough jumps and skips over some part of it making Baulks it must turn up all the whole Field alike IX New Ground is much more easily plowed than that which hath lain a long time untilled X. In the last place and more directly to the main Drift and Scope of the Text the Plough must be held throughout the whole Journey a Man must not put his hand to it and presently grow weary and look back Parallel THe Gospel is an Instrument prepared and made fit by the Almighty to break or plow up the fallow Ground of our Hearts II. The Gospel must be believed and professed by us we must lay our hand to it and by the Power of the Spirit it must as it were be drawn upon our Hearts or it can do nothing III. So it is a very difficult thing to convince and humble the hard and obdurate Heart of a Sinner which is compared to a Stone and as firm as a Rock Shall Horses run upon the Rocks Will one plow there with Oxen IV. The Gospel pierces the Heart of a Sinner by powerful Convictions When they heard this they were pricked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punctim cedo pungendo penetro or pierced point-black to the Heart Then the Word divided as it were between the Soul and Spirit laid the Heart open made a discovery of what was hid
III. Treasure hath a great Influence upon the Hearts of the Sons of Men. IV. Treasure is much sought after with great Care and Pains and when obtained Men are very loath to part with it V. Treasure is usually kept in some strong or secure place to the end it may be safely preserved VI. Treasure sometimes signifies Store and Plenty of good Things VII Much Treasure makes Men great and honourable in the World VII Treasure will carry a Man a great way in and through great Straits Afflictions Sorrows and Sufferings Parallel THe Gospel is much in little it hath been of that Esteem that in the time of its scarcity a Load of Hay hath been given for one Leaf of the Epistle of James in English See the Word of God compared to Light II. So doth the Gospel How many poor miserable wretched Men and Women have not only been supplied as to their need but enriched thereby III. So hath the Gospel through the Spirit and therefore the Lip of Truth saith Where the Treasure is there will the Heart be also IV. What Pains did the holy Men of old use in seeking after a Discovery of the Truth of the Gospel and of the things therein contained And what a Cloud of Witnesses are there who rather than they would part with this Treasure parted with their Lives and all they had V. So the Word and Gospel of God hath been preserved in the worst of Times when the great Design of Men and Devils hath been to destroy or corrupt it Thy Word have I hid in mine Heart VI. There are Store of good Things held forth in the Gospel viz. Christ Grace Glory and every good Thing else with him and by him VII Faith in the Gospel raiseth to great Honour O what Dignity ariseth from that noble Birth that is from above until which how mean and disgraceful an Object is fallen Man VII So the Gospel and the Grace of it O how far and through what Difficulties will it carry a Man With what contentment have Christians behaved themselves in the want of all outward Enjoyments having had a little of this Treasure METAPHOR ALL Treasures here be they never so rich or rare yet they are but earthly or from the Earth II. Earthly Treasures are corruptible and many times are spoiled they become worth little or nothing Lay not up Treasure on Earth where Moth and Rust doth corrupt c. III. Earthly Treasures tho they may go far and supply many bodily Wants yet they cannot supply Soul-Wants IV. The Poor have but little of worldly Treasure and therefore 't is they are accounted poor it is mostly in the hands of the great Men of the Earth V. Men by their natural Care and Industry may get worldly Treasure and grow rich thereby VI. Worldly Treasure may be taken away by Thieves as well as eaten by Moths Disparity BUt such is the Glory of the Gospel as that it is a Treasure from Heaven and of an heavenly product and extract II. But the Gospel and Grace thereof is a Treasure incorruptible it cannot putrify or be spoiled its Splendor and Glory is durable But of incorruptible the Word of God c. III. But the Gospel or Word of God extendeth to the Supply both of the Soul and Body The Gospel heard and received by Faith makes up a full Supply to the Soul of whatever it needs My God shall supply all your Wants c. IV. But it is evident that the Poor receive the Gospel and James saith expresly that God hath chosen the Poor of this World rich in Faith c. The Poor of this World have generally most of this sacred Treasure and so are the richest Men. V. No Man whatsoever tho never so worldly wise ingenious careful and industrious in laying out all his natural Parts can enrich himself with this sacred Treasure What hast thou which thou hast not received VI. But the Gospel is a Treasure that cannot be taken away by Thieves nor can the Moth corrupt it it is called the everlasting Gospel Inferences THis shews who are the truly rich Men and Women in the World and what is indeed the true Treasure that will make them so here and to Eternity Jam. 2.5 2 Cor. 6.10 II. It shews the Folly and Madness of those that slight and despise the Gospel Heb. 2 2 3. Jer. 8.8 9. III. What strong Motives might I produce in order to the getting of this Treasure 1. Would you be rich for ever would you have durable Riches c. 2. VVould you be defended and know how to subsist another Day Then get much of this Treasure Quest. But is not this the way to be in the more danger For 't is not the Poor that the Thief cares to meddle withal but the Rich We see what Assaults they meet withal that have this Treasure therefore 't is best to be at ease and quiet and forbear to middle with it Answ. God's Power and Strength is laid out for its Preservation and of the Vessels in whom it is It is God's Treasure and the Vessel too for his People are his peculiar Treasure He will keep it night and day lest any hurt it meaning his People whom he hath enriched with this Treasure Quest. But why is this Treasure put into such earthen Vessels Is it not in the greater danger therefore to be lost they being so subject to be broken Answ. 1. They are tho mean in the VVorlds eye and also in their own yet chosen and sanctified Vessels and fitted for the Lord's use so that the Treasure can suffer no loss by the Vessel 2. The Power of God is the more manifested in preserving this Treasure in an earthen Vessel Object But these Vessels may be nay have been and are often broken and turned to Dust. Answ. Yet God never wanted a Vessel for this Treasure nay those that are turned to Dust are not destroyed they are but dissolved that the Treasure might be the more diffusive and spread it self The Blood of the Saints hath been the Seed of the Church FINIS ADVERTISEMENT THere is a second Volume ready for the Press which consisteth of two Parts The First opens by way of Metaphor and Parallel c. about One hundred sixty eight Metaphors Similes Allegories and other borrowed Terms contained in the holy Scriptures consisting of all the principal Metaphors Similes c. that the Authors can meet with under these ten Heads following 1. Such as concern the Graces of the Spirit and Ordinances of the Gospel 2. Such as concern the holy Angels and the Souls or Spirits of Men. 3. Such as respect the Church of God 4. Such as concern 1. Man in general 2. Good Men 3. Wicked Men. 5. Such as concern the Ministers of the Gospel 6. Such as respect Sin wherein the odious Nature of Sin is largely opened 7. Such as concern the Devil 8. Such as concern the false Church and false